The previous incarnations of Bhagavan Mahavira are at the basis of the Jain scriptures and philosophy and are at the basis of the Jain scriptures and philosophy and without them the spiritual and religious practices related to them would be meaningless and all religious and spiritual beliefs and systems would collapse. Because of the transmigration of the soul, practices for betterment are transmigration of the soul. Practices for betterment are essential. This very practice of worship annihilates all the movements, names and the soul ceases to migrate any mire and attains perfection for infinite bliss.
All souls are eternal, Without beginning or end. Since time immemorial they wander from one birth to the other. The soul of Bhagavan Mahavira was also moving in the cycle of births and deaths of it was enslaved by actions born out or illusion and ignorance. During his life as Nayasara he came in contact with ascetics who were free from the bondages of worldly life. Listening to the religious discourse he gained the enlightenment of correct understanding, Which in Jain philosophy is known as Samyag darshan-right vision the germination of redemption which is obtained later on.
The Jain scriptures enlist the births by starting from that birth where right vision, the cause of spiritual evolution is received for the first time. While ignoring minor births, only twenty-seven births are taken into consideration as follows :-
This list will provide an idea about the various roles played by the self because of actions good of evil on the platform of the world.
1. Nayasara12 (Village- head)
2. First Saudharma, a god in the divine world
3. Prince Marichi (Accepting self-control)
4. A god in the fifth divine world of Brahma
5. Kaushika Brahmin
6. Pushyamitra Brahmin
7. A god in the divine world of the first Saudharma
8. Agnidyota Brahmin
9. A god in the second divine world of Ishana
10. Agnibhuti Brahmin
11. A god in the third divine world of Sanatkumara
12. Bharadwaja Brahmin
13. A god in the fourth divine world of Mahendra
14. Sthavira Brahmin
15. A god in the fifth divine world of Brahma
16. Prince Vishvabhuti (accepting self-control)
17. A god in the seventh divine world of Mahashukra
18. Triprishtha Vasudeva
19. Naraka in the seventh hell
20. A lion
21. Naraka in the fourth hell
22. A human being (anonymous)
23. Supreme ruler - Priyamitra (accepting self-control
24. A god in the seventh divine world of Mahashukra
25. Prince Nandana (Accepting the vow of self control)
26. A god in the tenth divine world of Pranata
27. Shree Vardhamana Mahavira (The final birth)
* Out of the 27 births he had the birth as old in the world of the divine during birth numbers 2, 4, 7, 9, 11, 13, 15, 17, 24 and 26. Birth numbers 19 and 21 were in hell as Naraka. Birth number 20 was as an animal, a lion. Birth numbers 1, 3, 5, 6, 8, 10, 12, 14, 16, 18, 22, 23, 25 and 27 were as a human being. Here too birth numbers 5, 6, 8, 10, 12, 14 were first as a Brahmin and then as a recluse keeping a trisected staff.
* He was a prince during the birth numbers 3, 16, 22 and 25. Those who were in all these four births and accepted the vow of self-control. In the 23rd birth he became a supreme ruler in Mahavideha and the 18th birth was that of Vasudeva.
* He earned the merits qualifying him to be the Tirthankara during the 25th birth as Nandana Muni by performing penance marked by twenty locations.
* In the 27th incarnation 1/3 of the life was spent in the world of the divine an a little more that that was spent as a human being.
* The narration about Nayasara occurs in Prakrita and Sanskrit texts of Shvetambara and Digambara sects with some variations.
Thursday
APPENDIX 1. HOLY TOURS
Note - The information provided here is limited only to those names and words mentioned in the description’s bout the paintings and which are associated with the holy tours and the monsoon halts of Bhagavan Mahavira.
1. Places visited by Bhagavan Mahavira during the holy tours and the monsoon halts.
Modern locations of some of them have not been traced while modern locations are mentioned wherever they could be traced.
* Apapapuri1 - The city was formerly known as Apapa-puri which means a city without sins but with the passing away of Bhagavan Mahavira, the people named it as Pavapuri of Papapuri. There were at the time three places known as Pava and so this Pava should be known as ‘Pava Madhyama” the middle-Pava. It was the 42nd monsoon halt of Bhagavan Mahavira.
* Asthikagam - It was situated in the Videha territory and on its out skirt there was temple of Shoolapani a demigod.
* Alambhika2 - This was situated between the cities of Rajagrha and Kashi.
Rajuvalu (ii) ka River - Archaeologists and scholars have not yet been able to discover the exact location3 of this river but it seems it was near the Shal tree under which Bhagavan Mahavira had attained absolute enlightenment. The tree was in the field of shyamaka, a farmer. Nearby was the village of Jrimbhik.
Kanakakhal Ashrama - This hermitage was situated near the city of Shvetambi. Chandakaushika a cruel, horrifying serpent who would kill his victim by a simple gaze had put Bhagavan Mahavira upon an ordeal at this very hermitage. He lived at this hermitage in meditation for fifteen days after showing the correct way of life to the serpent.
Kumar (Karmar) Gam - This was situated near Ksatriya Kunda. The birth place of BHAGAVAN Mahavira. Bhagavan Mahavira stayed here on the first night after initiation and a cowherd’s cruelty put him to test.
Kashi - This was the territory of which Benares was the capital. The territory at that time as part of the State of Koshala.
Kollaka Sannivesha - This town was situated near the town of Vanijyagam. Bhagavan Mahavira broke his fast on the next day after his initiation
Koshala Janapada - This state was in northern India and Sravasti was its capital.
Kaushambi - The territory near Prayag in northern India. The city bore the same name as the territory and in Bhagavan Mahavira’s times it was the capital of the State of Vatsa. The ruler Udayana and his mother Mrigavati were great devotees of Bhagavan Mahavira.
Kshatriyakunda Gam4 - Some archaeologists and scholars hold that Vasukundagam near Besadpatti in Mujfarpur district is the original city of Kshatriyakunda. This was the birth place of Bhagavan Mahavira and the ruler was Siddhartha. The truth about the latter fact can be revealed only through intensive research.
Ganga - This is one of the two great rivers of India. According to the Jaina scripture its origin is at Padmadraha near Kshudra chulla in the Himalayas while modern Mahavira had crossed it twice incognito and many times5 by ships, With the groups of male and female ascetics after attaining absolute enlightenment.
Gunasheela Chaitya - A famous garden of Rajagriha Bhagavan Mahavira used to station here often. It was the headquarter of his religious propagation.11 Ganadharas received Nirvana here. This is the very Chaitya a holy place where Bhagavan Mahavira had read Kalpasutra before the fourfold disciplined community as referred to in the original text at the end of Kalpasutra which commands the highest worshipful respect in the Murtipujaka section of the Jain community.
* Champa (Nagari) - The famous city of Jaina history was situated near Bhagalpur. Whenever Bhagavan Mahavira visited Champa. He used to lodge at the holy garden known as Purnabhadra Chaitya. Formerly it was the capital of the state of Anga but Kunal. The ruler made it the capital of the state of Magadha. Bhagavan Mahavira stayed here during the third and the twelfth monsoons.
Chhammani (Shanmani)6 - This place was situated between the Middle Pava and the city of Champa near Ganga. It was here that hard grass spikes were hammered into Bhagavan Mahavira’s ears and at a place nearby he had to undergo the ordeal of their removal.
Jrimbhik (a) Gram - The town was situated near the river Rujuvalika. On a field on the bank of the river Bhagavan Mahavira had received absolute enlightenment. See ‘Rujuvalika’.
Gnatakhandavana - This garden was situated outside the city of Kshatriyakunda.
Dridhabhumi - A territory inhabited mostly by Mlechchhas in the times of Bhagavan Mahavira for whom Samgamadeva. A demi-god had created twenty ordeals in a night at Polas Chaitya. A holy place at the town of Podhala situated in that territory. Scholars identify this territory with the territory of Gondava.
* Nalanda7 - This was the satellite city of ancient Rajagriha. It was prosperous. Famous and vast and inhabited by many rich people. The famous center of learning ‘Nalandapeeth’ was here. Bhagavan Mahavira stayed here during the second. Thirty-fourth and thirty-eighth monsoons.
* Pava (Pavapuri)8 - There were three cities bearing identical names. Pava which was in the middle was known as Pava Madhyama. And was situated in the territory of Magadha. It is located in Bihar State at present. Bhagavan Mahavira stayed here during the forty-second i. e. last monsoon and also passed away. At present it is the sacred place of pilgrimage for Jains. See the word - Apapapuri.
* Prishtha Champa - It was a satellite city of Champa Bhagavan Mahavira stayed here during the fourth monsoon.
* Praneeta Bhumi9 - A part of Bengal. During the life of Bhagavan Mahavira it was known as the region of Anaryans but later on it was inhabited by Aryans. Ladha Rahda were parts of this region. Bhagavan Mahavira stayed here during the ninth monsoon.
Brahamanakunda Gam -It was situated near Vaisali. The capital of Videha and was originally known as Kundagama of Kundapura. Its northern part was mostly inhabited by Ksatriya-the martial community while the southern part was inhabited by Brahmins. The scholarly community. The northern part was known as Ksatriya Kundagama and the southern part were known as Brahman Kunda Gama.
* Bhadrika (Bhaddiya) - A famous city of the State of Anga. Bhagavan Mahavira stayed here incognito during the sixth monsoon.
* Bhaddila Nagari - The capital of the State of Malaya where Bhagavan Mahavira stayed for the fifth monsoon.
* Madhyama - Another name of the city of Pava associated with Bhagavan Mahavira who stayed here during the forty-second monsoon.
* Mahasena Udyana - This was the garden outside the city of Pava (Madhyama).
After realization of absolute enlightenment at night Bhagavan Mahavira walked over a distance of forty-eight Koshas (a linear measurement) and reached this place where he gave the religious discourse at the divine auditorium. Initiated 11 Brahmins into the order of ascetics. Established the fourfold) order of Samgha. (The organized community following certain religious principles) The scriptures (Dwadashangi) were also composed here. (For details read the note about the painting number thirty).
Morak Sannivesh - A town near Vaishali.
* Rajagriha - The great and famous capital of Magadha during times of Bhagavan Mahavira. Its location can be traced to Rajagir - and the area surrounding it in the Bihar state. It was a powerful and most prosperous center for the religious discourses, religious propagation and the stay during the monsoon for Bhagavan Mahavira. Out of the many gardens on the outskirts of the city he used to camp at the garden known as Gunashila Chaitya. Here innumerable religious conferences were held and Bhagavan Mahavira initiated thousands of people into the order of asceticism. He admitted into his religious fold the kings, the queens, the princes, the military commanders and other officer and millions of people of different castes and creeds in this city. It was his most powerful center Here he stayed during eleven monsoons.
* Ladha - A part of West Bengal was known as Praneeta, Ladha or Radha. The commentary on Kalpasutra has used the work Praneeta for this region. Hence the Anaryan names Praneeta, Ladha or Radha suggests adjoining areas in the same territory, the other areas being known as Vajrabhumi and Suddhabhumi, Which too ere inhabited by Anaryans. Bhagavan Mahavira toured this region twice during which to pass through unbearable ordeals. As none offered him a resting place for the monsoon, he engaged himself in penance and meditation under a tree during the monsoon. This region which was inhabited by Anaryans during the times of Bhagavan Mahavira Became Aryan (cultured) \10 because of the propagation by the saints and ascetics. This is why the Agamas (the scriptures) have enlisted this as Aryan region among the twenty-five and a half Aryan regions. Here Bhagavan Mahavira stayed during the ninth monsoon.
Vatsa - This state was situated in the present state of Uttar Pradesh. The capital was Kaushambi and Shatanika, the ruler and prince Udayana were devotees of Bhagavan Mahavira.
Vachala -This city was near the city of Shvetambi. Near this city the remaining half of the divine scarf of Bhagavan Mahavira, being pricked by thorns had slipped down. The city was divided into two parts known as northern Vachala and southern Vachala.
* Vanijya Gam - It was a prosperous commercial center near the city of Vaishali. Bhagavan Mahavira stayed here during six monsoons.
Videha (Janapada) Desh - Mithila, the city of the king Janaka was the capital of this state on the bank of the river Gondaki, before the advent of Bhagavan Mahavira but later on Vaishali was known as its capital. Bhagavan Mahavira was born in this state.
* Vaishali - It was the capital of the state Videha. It was a historical city in the vicinity of Rajagriha. It was a prominent center of Jainism and was dominated by Jains11 Bhagavan Mahavira stayed here during six monsoons.
* Shoolapani-Yaksha-Chaitya - This holy place was situated on the outskirts of the town Asthika. Shoolapani had tortured Bhagavan Mahavira who stayed here during a monsoon.
* Shravasti -It was the capital of the state of Kunala or north Koshala. This was the city where Goshalaka had released the destructive energy of Tejoleshya. It was a famous center of the Ajiva (vi)ka sect. Bhagavan Mahavira stayed here during the tenth monsoon.
Surabhipur - This place was situated between Videha and Magadha.
1. Places visited by Bhagavan Mahavira during the holy tours and the monsoon halts.
Modern locations of some of them have not been traced while modern locations are mentioned wherever they could be traced.
* Apapapuri1 - The city was formerly known as Apapa-puri which means a city without sins but with the passing away of Bhagavan Mahavira, the people named it as Pavapuri of Papapuri. There were at the time three places known as Pava and so this Pava should be known as ‘Pava Madhyama” the middle-Pava. It was the 42nd monsoon halt of Bhagavan Mahavira.
* Asthikagam - It was situated in the Videha territory and on its out skirt there was temple of Shoolapani a demigod.
* Alambhika2 - This was situated between the cities of Rajagrha and Kashi.
Rajuvalu (ii) ka River - Archaeologists and scholars have not yet been able to discover the exact location3 of this river but it seems it was near the Shal tree under which Bhagavan Mahavira had attained absolute enlightenment. The tree was in the field of shyamaka, a farmer. Nearby was the village of Jrimbhik.
Kanakakhal Ashrama - This hermitage was situated near the city of Shvetambi. Chandakaushika a cruel, horrifying serpent who would kill his victim by a simple gaze had put Bhagavan Mahavira upon an ordeal at this very hermitage. He lived at this hermitage in meditation for fifteen days after showing the correct way of life to the serpent.
Kumar (Karmar) Gam - This was situated near Ksatriya Kunda. The birth place of BHAGAVAN Mahavira. Bhagavan Mahavira stayed here on the first night after initiation and a cowherd’s cruelty put him to test.
Kashi - This was the territory of which Benares was the capital. The territory at that time as part of the State of Koshala.
Kollaka Sannivesha - This town was situated near the town of Vanijyagam. Bhagavan Mahavira broke his fast on the next day after his initiation
Koshala Janapada - This state was in northern India and Sravasti was its capital.
Kaushambi - The territory near Prayag in northern India. The city bore the same name as the territory and in Bhagavan Mahavira’s times it was the capital of the State of Vatsa. The ruler Udayana and his mother Mrigavati were great devotees of Bhagavan Mahavira.
Kshatriyakunda Gam4 - Some archaeologists and scholars hold that Vasukundagam near Besadpatti in Mujfarpur district is the original city of Kshatriyakunda. This was the birth place of Bhagavan Mahavira and the ruler was Siddhartha. The truth about the latter fact can be revealed only through intensive research.
Ganga - This is one of the two great rivers of India. According to the Jaina scripture its origin is at Padmadraha near Kshudra chulla in the Himalayas while modern Mahavira had crossed it twice incognito and many times5 by ships, With the groups of male and female ascetics after attaining absolute enlightenment.
Gunasheela Chaitya - A famous garden of Rajagriha Bhagavan Mahavira used to station here often. It was the headquarter of his religious propagation.11 Ganadharas received Nirvana here. This is the very Chaitya a holy place where Bhagavan Mahavira had read Kalpasutra before the fourfold disciplined community as referred to in the original text at the end of Kalpasutra which commands the highest worshipful respect in the Murtipujaka section of the Jain community.
* Champa (Nagari) - The famous city of Jaina history was situated near Bhagalpur. Whenever Bhagavan Mahavira visited Champa. He used to lodge at the holy garden known as Purnabhadra Chaitya. Formerly it was the capital of the state of Anga but Kunal. The ruler made it the capital of the state of Magadha. Bhagavan Mahavira stayed here during the third and the twelfth monsoons.
Chhammani (Shanmani)6 - This place was situated between the Middle Pava and the city of Champa near Ganga. It was here that hard grass spikes were hammered into Bhagavan Mahavira’s ears and at a place nearby he had to undergo the ordeal of their removal.
Jrimbhik (a) Gram - The town was situated near the river Rujuvalika. On a field on the bank of the river Bhagavan Mahavira had received absolute enlightenment. See ‘Rujuvalika’.
Gnatakhandavana - This garden was situated outside the city of Kshatriyakunda.
Dridhabhumi - A territory inhabited mostly by Mlechchhas in the times of Bhagavan Mahavira for whom Samgamadeva. A demi-god had created twenty ordeals in a night at Polas Chaitya. A holy place at the town of Podhala situated in that territory. Scholars identify this territory with the territory of Gondava.
* Nalanda7 - This was the satellite city of ancient Rajagriha. It was prosperous. Famous and vast and inhabited by many rich people. The famous center of learning ‘Nalandapeeth’ was here. Bhagavan Mahavira stayed here during the second. Thirty-fourth and thirty-eighth monsoons.
* Pava (Pavapuri)8 - There were three cities bearing identical names. Pava which was in the middle was known as Pava Madhyama. And was situated in the territory of Magadha. It is located in Bihar State at present. Bhagavan Mahavira stayed here during the forty-second i. e. last monsoon and also passed away. At present it is the sacred place of pilgrimage for Jains. See the word - Apapapuri.
* Prishtha Champa - It was a satellite city of Champa Bhagavan Mahavira stayed here during the fourth monsoon.
* Praneeta Bhumi9 - A part of Bengal. During the life of Bhagavan Mahavira it was known as the region of Anaryans but later on it was inhabited by Aryans. Ladha Rahda were parts of this region. Bhagavan Mahavira stayed here during the ninth monsoon.
Brahamanakunda Gam -It was situated near Vaisali. The capital of Videha and was originally known as Kundagama of Kundapura. Its northern part was mostly inhabited by Ksatriya-the martial community while the southern part was inhabited by Brahmins. The scholarly community. The northern part was known as Ksatriya Kundagama and the southern part were known as Brahman Kunda Gama.
* Bhadrika (Bhaddiya) - A famous city of the State of Anga. Bhagavan Mahavira stayed here incognito during the sixth monsoon.
* Bhaddila Nagari - The capital of the State of Malaya where Bhagavan Mahavira stayed for the fifth monsoon.
* Madhyama - Another name of the city of Pava associated with Bhagavan Mahavira who stayed here during the forty-second monsoon.
* Mahasena Udyana - This was the garden outside the city of Pava (Madhyama).
After realization of absolute enlightenment at night Bhagavan Mahavira walked over a distance of forty-eight Koshas (a linear measurement) and reached this place where he gave the religious discourse at the divine auditorium. Initiated 11 Brahmins into the order of ascetics. Established the fourfold) order of Samgha. (The organized community following certain religious principles) The scriptures (Dwadashangi) were also composed here. (For details read the note about the painting number thirty).
Morak Sannivesh - A town near Vaishali.
* Rajagriha - The great and famous capital of Magadha during times of Bhagavan Mahavira. Its location can be traced to Rajagir - and the area surrounding it in the Bihar state. It was a powerful and most prosperous center for the religious discourses, religious propagation and the stay during the monsoon for Bhagavan Mahavira. Out of the many gardens on the outskirts of the city he used to camp at the garden known as Gunashila Chaitya. Here innumerable religious conferences were held and Bhagavan Mahavira initiated thousands of people into the order of asceticism. He admitted into his religious fold the kings, the queens, the princes, the military commanders and other officer and millions of people of different castes and creeds in this city. It was his most powerful center Here he stayed during eleven monsoons.
* Ladha - A part of West Bengal was known as Praneeta, Ladha or Radha. The commentary on Kalpasutra has used the work Praneeta for this region. Hence the Anaryan names Praneeta, Ladha or Radha suggests adjoining areas in the same territory, the other areas being known as Vajrabhumi and Suddhabhumi, Which too ere inhabited by Anaryans. Bhagavan Mahavira toured this region twice during which to pass through unbearable ordeals. As none offered him a resting place for the monsoon, he engaged himself in penance and meditation under a tree during the monsoon. This region which was inhabited by Anaryans during the times of Bhagavan Mahavira Became Aryan (cultured) \10 because of the propagation by the saints and ascetics. This is why the Agamas (the scriptures) have enlisted this as Aryan region among the twenty-five and a half Aryan regions. Here Bhagavan Mahavira stayed during the ninth monsoon.
Vatsa - This state was situated in the present state of Uttar Pradesh. The capital was Kaushambi and Shatanika, the ruler and prince Udayana were devotees of Bhagavan Mahavira.
Vachala -This city was near the city of Shvetambi. Near this city the remaining half of the divine scarf of Bhagavan Mahavira, being pricked by thorns had slipped down. The city was divided into two parts known as northern Vachala and southern Vachala.
* Vanijya Gam - It was a prosperous commercial center near the city of Vaishali. Bhagavan Mahavira stayed here during six monsoons.
Videha (Janapada) Desh - Mithila, the city of the king Janaka was the capital of this state on the bank of the river Gondaki, before the advent of Bhagavan Mahavira but later on Vaishali was known as its capital. Bhagavan Mahavira was born in this state.
* Vaishali - It was the capital of the state Videha. It was a historical city in the vicinity of Rajagriha. It was a prominent center of Jainism and was dominated by Jains11 Bhagavan Mahavira stayed here during six monsoons.
* Shoolapani-Yaksha-Chaitya - This holy place was situated on the outskirts of the town Asthika. Shoolapani had tortured Bhagavan Mahavira who stayed here during a monsoon.
* Shravasti -It was the capital of the state of Kunala or north Koshala. This was the city where Goshalaka had released the destructive energy of Tejoleshya. It was a famous center of the Ajiva (vi)ka sect. Bhagavan Mahavira stayed here during the tenth monsoon.
Surabhipur - This place was situated between Videha and Magadha.
48. GAUTAMASWAMI ATTAINS ABSOLUTE KNOWLEDGE AND FIRST SERMON
Indrabhuti, of Gautama Gotra, Was the senior-most disciple of Bhagavan Mahavira. He became Ganadhara at the age of fifty and was in charge of a large number of monks and nuns. But he had great attachment and affection for Bhagavan Mahavira and this proved to be an obstacle in his attaining the absolute knowledge. In order to cut asunder the bonds of affection, Bhagavan Mahavira sent him on a mission to preach the gospel to a Brahmin who was staying in a nearby village, on the very eve of hi Nirvana. On his return journey he learned about Bhagavan Mahavira’s Nirvana and was completely broken down with grief. He went on lamenting and bewailing throughout the night. But then all of a sudden he realized the folly and futility of it and at that very moment he attained absolute knowledge. Then, seated in the Padmasana posture on a golden lotus, he commenced his first sermon.
47. THE FUNERAL RITES PERFORMED BY MOURNING GODS AND MEN
All the eighteen rulers of the various states in Kasi-Kosala were present at the time of Bhagavan Mahavira’s Nirvana. When the light of knowledge was extinguished, they lighted numerous earthen lamps. And it was since then that the Festival of Lights (Dipavali) is being observed in India. Indra and the other gods flew down to the earth to celebrate the fifth Kalyanaka (auspicious event). They bather his body with holy waters, applied sandal paste, dressed the body in silk and decked and adorned him with a crown and other ornaments. He was carried in a palanquin and millions had joined the precession to pay their last homage to the great saint. There was solemn music accompanied by musical instruments. The palanquin was placed on a pyre of fragrant sandalwood. The final prayers were offered. Clarified butter (ghee) was sprinkled over the pure. Perfumed water was sprinkled to extinguish the fire. After the final rites were over the gods carried with them the molars and the bones to the heaven.
46. BHAGAVAN MAHAVIRA’S LAST SERMON AT PAVAPURI
During the forty-two years of his ascetic life, Bhagavan Mahavira preached his gospel of Ahimsa to millions of people and initiated into monkhood thousands of his disciples. At the age of seventy-two he came to Pavapuri for spending the final rainy season there. In the month of Asvina he observed fast for two days-without even taking water-and seated in the lotus posture on a golden lotus he delivered his last and longest sermon, lasting for forty-eight hours, before the four-fold samgha. With only four Ghatis of the new-moon night left, he destroyed the remaining four types of non-destructive karmans. And thus with all the eight karmans completely annihilated, his soul soared high and reached the pinnace of Loka and went to the permanent abode of Siddhas, never to return again. And thus the soul achieved the highest goal after practicing severe austerities spreading over numerous previous births and especially in the last one.
45. A SERMON-DESANA DELIVERED TO EIGHTEEN KINGS
A detached (Vitaraga) Tirthamkara delivers a sermon for three hours daily from the day he attains absolute knowledge (Kevala Jnana). This deed of benevolence to embodied souls done by delivering a sermon is Pravacan pose (the first finger touching the thumb. ) Not only the common men but the kings and the emperors also were his devotees. Of all his devotees Srenika the king of Magadha was one of the foremost. After hearing the sermon delivered by Bhagavan he left Buddhism and accepted Jainism. He became a fond devotee of Bhagavan after attending his sermons. All his nerves and vitality were absorbed in Bhagavan Mahavira by reciting his name. His whole life was absorbed in Bhagavan Mahavira by his unique dedication, devotion and worship. After thousand of years Srenika will be born as Tirthamkara. He will be just like Bhagavan Mahavira in all respects.
44. GOSALAKA RELEASES TEJOLESYA-A FIERY FLAME-TO BURN DOWN BHAGAVAN MAHAVIRA BUT FAILS
In the course of his walking tour Bhagavan Mahavira came to the city of Sravasti. Gosalaka, son of Mankhali and a former disciple of Bhagavan Mahavira, Was also living in Sravasti at that time, he had founded a rival sect-the Ajivika sect, Was well-versed in astrology and used to call himself an omniscient Tirthamkara. On being informed about this, Bhagavan Mahavira told his disciples that Gosalaka was his former disciple and that he has not attained absolute knowledge. When Gosala came to know about this, he was furious and he came to Bhagavan Mahavira and abused and cursed him. He cast an all-consuming fiery flame towards Bhagavan Mahavira. Two of his disciples, Who happened to be there inspite of his advice to keep away, Were burnt down, but the flame could not hurt Bhagavan Mahavira, With the result that it recoiled against Gosalaka himself and he was reduced to ashes.
43. AN AUSPICIOUS CEREMONY OF BALIVIDHANA
Many are not aware of the Balividhana ceremony celebrated in Samavasarana. One should know about the auspicious ceremony of Balividhana. An ordinary person cannot know its importance but is it of a great importance in present-age situation.
Bali means half-cooked scented rice. It is cooked in the house of a remarkable person and brought in the Samavasarana in the form of a procession. Then the Tirthamkara’s sermon stops. Then the persons bringing Bali moves round Tirthamkara with Bali in their hands. They put this Bali at the feet of Tirthamkara. His holy eyes look at it and the Bali becomes very effective. The gods throw Bali into the air. The gods and human-beings take this rice. If any one takes a grain of it and puts it on his head, he is cured of all diseased and does not become a victim of a new disease for six months.
42. AN ULTRA GRAND ENTRANCE-DOOR OF THE SAMAVASARANA AND A CHARACTERISTIC SCENE OF THE THIRD GADHA (ENCLOSURE)
This characteristic picture is drawn with a peculiar style. The chief aim of the picture is to present before the spectators. The independent viewing of the beauty and grandeur of the arches studded with jewels, Beads and ornaments of the door of the samavasarana. Please observe the depth of the picture. You will find it attractive, Beautiful and characteristic like a three dimensional picture. It will take you in the age of two thousand five hundred years ago. On seeing this scene it will give you an idea of the real samavasarana. You will find Bhagavan Mahavira seated majestically on a golden throne with lion’s diagram supported by crystal platform. ‘Dharma-cakra’ is placed under the platform and four-fold Jainas are bowing go him. Gods construct such a samavasarana by their particular ‘Vaikriya’ strength from ‘Vaikriya’ matter in no time. When the program is over its particles disper in the sky. A Tirthamkara is the greatest and the best being in universe, so gods worship him fully. Such a divine Samavasarana is formed only for Tirthamkaras.
41. EVEN BHAGAVAN MAHAVIRA WHO HAS FULFILLED HIS DUTIES MOVES ROUND THE HOLY TREE
This picture shows three incidents.
(1) The first incident above introduced for the first time. In this incident Bhagavan Mahavira before sitting on the throne moves round the holy tree under which he had attained absolute knowledge-Kevala Jnana in order to respect it. It is a great pleasure to see Bhagavan even in a picture moving round the tree. Then he bowed to Sri Samgha Tirtha by repeating ‘Namo-titthassa’ to respect it before delivering his sermon.
(2 & 3) After delivering sermon for three hours Bhagavan Mahavira got down from the throne and returned to ‘Devachanda’ a place in a Samavasarana. Then his chief disciple Gautama Swamiji delivered a sermon not from the Bhagavan Mahavira’s throne but from the place reserved to keep feet in front of the throne of from the other throne brought for him by god. We are wonder-struck to see Tirthamkara Bhagavan moving round the holy tree.
(1) The first incident above introduced for the first time. In this incident Bhagavan Mahavira before sitting on the throne moves round the holy tree under which he had attained absolute knowledge-Kevala Jnana in order to respect it. It is a great pleasure to see Bhagavan even in a picture moving round the tree. Then he bowed to Sri Samgha Tirtha by repeating ‘Namo-titthassa’ to respect it before delivering his sermon.
(2 & 3) After delivering sermon for three hours Bhagavan Mahavira got down from the throne and returned to ‘Devachanda’ a place in a Samavasarana. Then his chief disciple Gautama Swamiji delivered a sermon not from the Bhagavan Mahavira’s throne but from the place reserved to keep feet in front of the throne of from the other throne brought for him by god. We are wonder-struck to see Tirthamkara Bhagavan moving round the holy tree.
40. ELEVEN LEARNED BRAHMINS ACCEPTING INITIATION, AS GANADHARAS
Bhagavan Mahavira, endowed with thirty-four Atisayas (distinguished attributes), Delivered a soul-stirring and impassioned sermon in the assembly of gods and human beings. Simultaneously, A great sacrifice was in progress in another part of the city. But huge crowds were seen going in the opposite direction, towards Samavasarana, Indrabhuti, of Gautama Gotra, Was the chief priest, and he was told about Bhagavan Mahavira’s Samavasarana. On hearing this, his vanity was hurt and he decided to put to test the so-called omniscience of the now saint. He, therefore, started towards the Samavasarana accompanied by to his disciples. Mahavira, Called him by his name and without asking dispelled his doubts about soul. Upon which he with his 500 disciples accepted monkhood. Hearing this, the remaining ten learned scholars came there and their secret doubts having been removed, accepted monkhood. Hearing this, the remaining ten learned scholars came there and their secret doubts having been removed, accepted initiation with 4400 disciples. Mahavira, gave Tripadi and established four-fold samgha.11 Ganadharas, Composed Tripadi into Dwadashangi.
39. ELEVEN LEARNED BRAHMINS’ ARRIVAL TO INTERPRETE THE ‘SASTRAS’
Bhagavan had first of all eleven disciples known as ‘Ganadharas’. They approached Bhagavan as learned Brahmins. It is main peculiarity that Tirthamkara Mahavira’s first ad chief disciples were Brahmins. It teaches us that there is no caste difference in Jaina religion so the picture will encourage Brahmins and Jainas to come close together. These Brahmins were from different places and were expert in the four “Vedas” and fourteen branches of knowledge. They were expert in interpreting the expert in interpreting the ‘Sastras’. These Ganadharas had hundreds of disciples. Their names are in order here-
(1) Indrabhuti
(2) Agnibhuti
(3) Vayubhuti
(4) Vyakta
(5) Sudharma
(6) Mandita
(7) Mauryaputra
(8) Akampita
(9) Acalabhrata
(10) Metarya
(11) Prabhasa.
They doubted the existence of soul, Karma, the five elements, the other world, Hell, Punya (good deeds), salvation etc. They came to Bhagavan Mahavira. Omniscient Mahavira dispelled all their doubts skillfully, so they surrendered and dedicated their lives to him. They had come to conquer Bhagavan Mahavira but were conquered themselves.
38. A TIRTHAMKARA’S RELIGIOUS WALK ALONG WITH EIGHT GREAT DIVING ACCOMPANIMENTS ON A GOLDEN LOTUS
When a Tirthamkara acquires absolute knowledge-Kevala Jnana he begins to preach religion for the welfare of people. Thus he truly becomes a Tirthamkara Vitaragas a conqueror of all passion. Now he does not feel any desire, passion or expectation. Still gods like Indra with his eight divine accompaniments worship him. In Jaina-terminology these divine accompaniments are known as ‘Asta Maha-Pratiharya’. These Pratiharyas follow Bhagavan through out their lives.
Their names are
(1) Asoka-tree (not Aso-Palava)
(2) a shower of flowers
(3) celestial notes (music)
(4) a chowrie
(5) throne with Lion-diagram
(6) a halo round his head
(7) biggest one over the head, then The smaller one and the smallest, the last above). Bhagavan does not walk on the earth but walks on the soft golden lotuses spread by gods. Gods, With devotion, scatter scented flowers on the earth under his feet. Thus Bhagavan moves from place to place till ‘Nirvana’ in a very grand and impressive manner.
37. BHAGAVAN MAHAVIRA DELIVERING A SERMON IN THE SAMAVASARANA
The thrones of Indra and the other gods received tremors the moment Bhagavan Mahavira attained omniscience. Immediately, Hosts of gods thronged there to celebrate the fourth Kalyanaka (auspicious occasion). They constructed a divine Assembly Hall, known as SAMAVASARANA, for Bhagavan Mahavira’s first sermon. He delivered the first sermon at night when only the gods were present. Then overnight Bhagavan traveled to Pavapuri and stayed in the garden named Mahasena. The gods constructed another divine assembly hall there. This Samavasarana hall is either circular, as in the illustration, or a square one. There are three enclosures. The lowest is of silver, the upper one is of gold and the uppermost one is of precious stones like diamonds etc. The first enclosure serves as a sort of parking ground for the conveyances of gods and men, the second one is meant for lower animals, and the and the uppermost for gods and human beings. Under Asoka tree, Mahavira (delivering sermon) precepting in Ardhamagadhi understood by all.
36. BHAGAVAN MAHAVIRA ATTAINS ABSOLUTE KNOWLEDGE (KEVALAJNANA)
Bhagavan Mahavira practiced severe austerities and deep meditation for a period of twelve years and a half. During this period he resides in parks, forests and deserted places and bore all the obstacles and tortures patiently and bravely. He used to observe fasts commencing from a two-days, fast and gradually going up to a fast lasting for six months. He had now reached the highest stage of meditation. He then reached the village Jrmbhika and stayed on the banks of the river Rjuvaluka. At that time he was observing a fast of two days. In order to annihilate the lingering remnants of the destructive Karmans, Bhagavan Mahavira sat down in the ‘cow-milking’ posture, as shown in the illustration. His mind was absorbed in the highest type of meditation and with all the karmans completely destroyed, he attained the absolute knowledge on the tenth day of the bright half of the month of Vaisakha. He became omniscient, comprehending and visualizing everything in the whole universe, -as well as everything in the past, present and the future. Being free from all impurities, he now became an Arihanta.
35. BHAGAVAN MAHAVIRA ABSORBED IN SUKLA-DHYANA-HIGHEST MEDITATION
The soul is compelled to go through the cycle of worldly existence in order to suffer the results of its own actions-good of bad. This karmic bondage of the soul is there from time immemorial. In order to attain liberation-Moska-it is essential to destroy the fourfold destructive karmans. When that is accomplished the soul attains Kevala-Jnana of Absolute Knowledge. But to attain that, one has to practice perfect self-control and absolute meditation. The path is beset with umpteen difficulties and obstacles and in order to overcome them, one must conquer all passions and be completely detached and balanced. The illustration depicts Bhagavan Mahavira absorbed in the highest type of deep meditation. The white halo and the white aura are symbolic of the highest purity.
34. EARS PLUGGED WITH PEGS AND THEIR REMOVAL BY PINCERS
Once Bhagavan Mahavira was standing motionless, absorbed in deep meditation, on the outskirts of the village Chhammani. A cowherd left his oxen near him and asked him to keep an eye on them. When he returned, he did not find the cattle and so he inquired about the missing cattle. When he received no reply no reply to his persistent queries, he became furious and plugged hard grass pegs in the ears of Bhagavan Mahavira. The saint bore all the pain patiently. From there, Bhagavan Mahavira went to Pava. In the course of his begging round, he entered the house of a rich merchant named Siddhartha, Who was then sitting in the company of an eminent physician named Kharaka. The physician immediately realized from the facial expression of Bhagavan Mahavira that he was suffering from some acute pain. He was persuaded with great difficulty to undergo the operation. He was made to sit in a basin filled with oil, given a message and then the pegs were removed by means of pincers. The pain was so excruciating that even Bhagavan Mahavira cried out in agony.
33. ACCEPTING ALMS FROM CANDANABALA ON FULFILLMENT OF THE VOWS
During the twelfth year after initiation Bhagavan Mahavira entered the city of Kausambi after a long penance. He would accept alms (Bhiksa) only from the donor who fulfilled his ten untold conditions. He would accept and Urad preparation from the corner of a winnowing basket, given by a person with one leg on the threshold and the other outside, Who was princess turned into a slave, Who had a shaven head and whose legs were bound by chains. She must be a chaste woman, performing the penance of Atthama (three day’s fasts), and should serve him after all mendicants had left and with tears in her eyes. Five months and twenty-five days elapsed, but no donor fulfilled these conditions. Candanabala, a princess, Sold as a slave, shackled and shaved by the jealous wife of a rich merchant, fulfilled all the conditions except weeping. Bhagavan Mahavira turned his face away at the last moment without accepting her humble alms. This made Candanabala weep and the last condition being realized, Bhagavan Mahavira accepted the alms.
33. ACCEPTING ALMS FROM CANDANABALA ON FULFILLMENT OF THE VOWS
During the twelfth year after initiation Bhagavan Mahavira entered the city of Kausambi after a long penance. He would accept alms (Bhiksa) only from the donor who fulfilled his ten untold conditions. He would accept and Urad preparation from the corner of a winnowing basket, given by a person with one leg on the threshold and the other outside, Who was princess turned into a slave, Who had a shaven head and whose legs were bound by chains. She must be a chaste woman, performing the penance of Atthama (three day’s fasts), and should serve him after all mendicants had left and with tears in her eyes. Five months and twenty-five days elapsed, but no donor fulfilled these conditions. Candanabala, a princess, Sold as a slave, shackled and shaved by the jealous wife of a rich merchant, fulfilled all the conditions except weeping. Bhagavan Mahavira turned his face away at the last moment without accepting her humble alms. This made Candanabala weep and the last condition being realized, Bhagavan Mahavira accepted the alms.
32. GOD SANGAMA TESTS MAHAVIRA’S ENDURANCE AND COURAGE BY TWENTY SEVERE TESTS
To annihilate the remaining Karma Bhagavan Mahavira selected the most uncivilized regions inhabited by savages and aborigines. He arrived at place called Polasa-caitya. After observing fasts for three days, he started practicing the most severe austerity called Mahapratima, standing in the posture called Jina-mudra. Throughout the night, he stood motionless and absorbed in transcendental meditation. Indra, Who witnessed all this divine power, extolled and praised Bhagavan Mahavira and told the assembly of gods, “Nobody can equal Bhagavan Mahavira in meditation and courage” A god named Sangama became jealous and could not believe that a mere mortal could have such superhuman abilities and in order, therefore, to test Bhagavan Mahavira’s courage and endurance, he created by his supernatural power, ghosts, an elephant, a tiger, serpents and scorpions to frighten him. He kindled fire between his legs and cooked food over it. He brought divine damsels to distract Bhagavan Mahavira. But in spite of their alluring charms, they also could not disturb him. Ultimately, the god Sangama had to admit defeat and he goes back to heaven being crest-fallen.
31. SUDAMSTRA, A SERPENT-PRINCE, CAUSES HAVOC IN THE RIVER
While on his way to Rajagrha from Surabhipura, Bhagavan Mahavira had to cross the river Ganga in a boat. The serpent-prince Sudamstra bore a grudge against Bhagavan Mahavira, as the serpent-prince-who was then a lion-was killed by Bhagavan Mahavira, in one of the previous births, Who was then known as Vasudeva. In order to have his revenge on the killer, the serpent-prince creates a terrific cyclonic storm by his magic power. The boat is rocked by the huge waves of the river Ganga, the mast is broken and pandemonium prevails everywhere. But Bhagavan Mahavira is seated calmly and serenely, deeply absorbed in meditation. The two gods of the nether regions, Kambala and Sambala knew it by their divine power and rushed to the spot. They drove away Sudamstra and the storm subsided. All abroad the boat bowed down to him with great respect and gratitude, as they were convinced that they owed their lives to the presence of the great saint.
30. CANDAKAUSIKA-A DEADLY COBRA ENLIGHTENED BY MAHAVIRA
A Jain monk died in a fit of anger and was born as a cobra. As eye’s emitter venom, anything coming within the sphere of his vision succumbed to the deadly poison. Therefore no one used to cross the forest which was its habitat. Bhagavan Mahavira knew this by his divine knowledge and in order to enlighten the cobra by his universal love he entered the forest and stood motionless in meditation by the place where the cobra resided. The proud king-cobra rushed out of its hole, hissing and gazing at Bhagavan Mahavira. But he stood motionless and unperturbed. Blind with rage, the cobra bit him on the toe. But mild like blood started flowing from the toe. Bhagavan Mahavira cast a gentle glance and said, “O Candakausika, Be enlightened and attain peace of mind.” The words had magic effect. Repenting sincerely for the past sins, he renounced violence.
29. YAKSA SULAPANI HARASSING BHAGAVAN MAHAVIRA IN MEDITATION
A spiritual aspirant has to face numerous difficulties and obstacles in the course of his pursuit of penance. When Bhagavan Mahavira came to Asthikagrama, he wanted to spend the night in the temple dedicated to a Yaksa called Sulapani. The villagers warned him that the wicked Yaksa tortures to death any traveler who happened to spend the night in that shrine. But he insisted on staying there overnight. The yaksa became enraged and furious, as he thought that it was challenge to his powers. He, therefore, tried to frighten Bhagavan Mahavira by assuming various forms, such as that of a goblin, an elephant, a cobra a loin etc. but did not succeed. He then tried to pierce his eyes and ears. But Bhagavan Mahavira stood unperturbed and motionless like a rock. Being thus utterly discomfited, the Yaksa fell down at his feet and apologized to him. From that day he gave up his wicked nature. When the villagers saw Bhagavan Mahavira in the morning, they were highly impressed and hailed and greeted him with shouts of joy and victory.
28. INDRA PREVENTS A COWHERD FROM ASSAULTING BHAGAVAN MAHAVIRA
Bhagavan Mahavira, an embodiment of perfect renunciation, detachment and Ahimsa, once reached the outskirts of a village named Kumaragrama in the course of his tour. He stood there motionless, absorbed in deep meditation. A cowherd approached him and asked him to look after his bullocks while he visited the village. On his return he found that the bullocks were missing. He asked Bhagavan Mahavira but received no reply as he was observing the vow of silence. The cowherd searched for his bullocks throughout the night, but failed to locate them. In the morning he returned to the same spot and found the bullocks seated by the side of the standing saint. Thinking that Bhagavan Mahavira had purposefully sent him on a fool’s errand, He became furious and rushed towards him, With the intention of thrashing him with his whip. Indra, however, intervenes and exhorts him by telling him is no ordinary wandering mendicant, but prince Vardhamana, son of king Siddhartha, Who had recently accepted intimation.
27. GIFT OF THE HALF OF THE DEVADUSYA TO A POOR BRAHMIN
While Bhagavan Mahavira was distributing largesse’s, a poor Brahmin was away and his wife naturally started nagging him, saying “Even now, you better approach Bhagavan Mahavira because he alone can possibly help you.” The Brahmin accordingly went in search of him and ultimately found him on the way. He narrated his tale of woe to Bhagavan Mahavira. Moved by the harrowing tale, he gave the Brahmin half of the divine cloth given to him by Indra. The Brahmin’s wife showed the garment to a weaver. He said, “if you can get the other half also, i will stitch them into one piece. It would easily one lack of golden coins.”
The Brahmin again went in search of Bhagavan Mahavira and found him, but he could not summon courage to beg for the remaining half of the garment. He, therefore, followed him in the forest. The garment got stuck in a thorny shrub and slipped from the shoulders of Bhagavan Mahavira who never bothered about it. The Brahmin avidly gathered it and went away. Since then Bhagawan Mahavira remained nude throughout his life.
26. BHAGAVAN MAHAVIRA’S RELIGIOUS WALK
In the above picture two activities of Bhagavan Mahavira shown. One, his religious walk and the other his absolute absorption in Kayotsarga pose. It is one’s great fortune to observe Bhagavan Mahavira wandering in a jungle. How pleasant and attractive this picture is !
Second picture - The following picture depicts Bhagavan Mahavira breaking his two days’ fast observed at the time of the initiation by taking pudding (Khir) in the vessel of a house holder. Tirthamkaras always take their meals in their hands. However, all of them cannot observe this custom. So it is proper that other ascetics keep wooden vessels keep wooden vessels and take their food from them. To support this Bhagavan Mahavira accepted Bhiksa only once in a wooden vessel. Then he took his meals in his hands for whole the life.
Third picture - This picture depicts the incident which took place when Bhagavan Mahavira stayed for a monsoon in a grass hut of a hermitage. Bhagavan Mahavira was standing absorbed in Dhyana (meditation). A mediator has to think of nothing else. The cows started to graze the grass of the hut. The hermitage-ascetics ran out to drive away the cows. Bhagavan Mahavira was absorbed in meditation motionless calmly. The chief Samnyasi of the prince he does not protect the grass hut? On hearing such a reprimand Bhagavan Mahavira vowed not to stay at a place where he was not welcome.
The above rule made by Bhagavan Mahavira is worth practicing by all.
25. PLEASANT DISTRACTION DURING THE RELIGIOUS WALK
The path of a spiritual aspirant is never smooth. He has to be prepared for bouquets as well as brick bats, for roses as well as thorns, but he must never lose his equanimity of balance of mind. He must neither be depressed by one, nor elated by the other. Then alone he can reach goal. During the next twelve and a half year of Sadhana (spiritual apprenticeship), Bhagavan Mahavira had to undergo all sorts of sufferings, trials and tribulations, at the hands of gods, human beings and animals. The illustrations which follow depict some of those incidents. This illustration depicts how young men are attracted towards him because of the sweet smell and aroma that emanated from his body as a result of the application of heavenly perfumes and the women are attracted by his youth and divine charm. They are making amorous overtures to him. But Bhagavan Mahavira is completely oblivious to everything around him.
24. PLUCKING OFF THE HAIR AND ACCEPTING THE VOW OF RENUNCIATION
The grand procession finally reached the forest ‘Jnatakhanda’. After alighting from the palanquin, Prince Vardhamana stripped himself of all the garments and ornaments and handed them over to an elderly lady of the family. At the end of two days of fasting, he stood under an Asoka tree and in the presence of thousands of persons, he took the solemn vow of renunciation. He then plucked all the hair on the head in four handfuls and the hair on the chin and the lips only in one handful and threw it away (Pancamusti loca). Indra himself collected the hair. He then solemnly recited the words, “I bow down to all the liberated souls, ”-and accepted life-long renunciation. Then, he took the five great vows of non-violence, truth non-stealing, celibacy and non-possession in order to avoid accumulation of any fresh Karman in future and to annihilate the past Karman. Indra then placed a divine piece of cloth (Devadusya) on his left shoulder. And immediately Bhagavan Mahavira acquired the ‘Manahparyava’ knowledge (reading the thoughts of all sentient beings). Thereafter he proceeded on foot to the village Asthika.
22. PRINCE VARDHAMANA DISTRIBUTING LARGESS’S
Every Tirthamkara is expected to distribute largesse’s, to everybody who comes to him begging, irrespective of caste, creed of status for a period of one year before he actually renounces the world. Conforming to the convention, prince Vardhamana also started giving liberally to all hose who came to him begging. He gave away every day one crore and eight lacks of gold coins. In addition to this, he also distributed freely jewels, precious stones, clothes etc. The treasury is replenished by the Gods. This unique and unprecedented charity is intended to impress on the minds of the people that ‘Charity is doubly blessed, -it blessed him who gives and also him who receives.’
23. THE GREAT FINAL DEPARTURE AND THE GRAND PROCESSION FOR INITIATION
At the end of the year which was marked by magnificent munificence, prince Vardhamana had attained perfect ‘Aparigrahatva’- Freedom from attachment for possession and was now fully prepared for the life of a monk. His elder brother made elaborate preparations for the initiation. There was great excitement and enthusiasm throughout the country also. Indra and all the gods also participated in the ceremony. Gold and silver pitchers, filled with water and earth from various holy places were kept ready. The prince was then anointed with perfumed pastes and bathed with holy waters. He was then dressed in royal garments and decked with precious ornaments. He was then carried in a palanquin, in a grand procession. The day was the tenth day of the dark half of Margasirsa (or Kartika). On this day, at an auspicious moment, Prince Vardhamana left the palace for ever. Indra and the other gods carried the palanquin on their shoulders. The procession progressed slowly through the huge crowd that had gathered to pay their homage to the prince.
21. GODS BESEACHING BHAGAVAN MAHAVIRA TO ESTABLISH THE RELIGIOUS ORDER
Prince Vardhamana led a very simple and disciplined life for one year. When he realized that he had now exactly one more year of a householder’s life left, he undertook very severe and rigid austerities. If one wishes to lead the whole world and perfect code of along the proper path, then one must be equipped with omniscience and perfect code of conduct. Prince Vardhamana was accordingly trying to equip himself for the spiritual leadership of the universe. Just at this juncture, nine Lokantika gods approach him, bow down to him and hail and greet him. They are seen here requesting and entreating him to establish a religious order that will save all creatures and lead them to eternal bliss and salvation.
20. VARIOUS INCIDENTS FROM THE LIFE OF BHAGAVAN MAHAVIRA
In this picture five pictures are depicted two above, three below.
In the first incident the king Siddhartha, the father of Bhagavan Mahavira is shown seriously ill. He himself is conscious. However the members of his family and his own offspring’s desire him to have a peaceful death and attain salvation. Devoted Bhagavan Mahavira inspires his father to conquer delusion, attachment to life and become introspective and server all worldly relations by becoming indifferent to everything and request all souls to forgive him if he had harmed them in any way and be calm by reciting ‘Navakara Mantra’. It is called Nijamana (Niryamana) in Jaina terminology.
In the second incident both the brothers are insisting on each other to accept the responsibility of the kingdom. Bhagavan Mahavira devoted to his mother even while he was in her womb had decided not to take a religious vow for Diksa-initiation till his parents were alive. His promise being fulfilled, he requested his elder brother to permit him for initiation. His elder brother asked him to wait for some time.
19. REQUESTING NANDIVARDHANA TO GRANT HIM PERMISSION FOR INITIATION
The law of Karman is inexorable. Nobody can escape the fruit of action done in the past. But one is exhorted to bear it patiently and bravely, keeping one’s balance and without being swayed away by passions. Prince Vardhamana was leading an ideal life even as a householder, but at the age of twenty-eight he decided that it was then high time for him to renounce the world and fulfill the ambition cherished during the previous births. But it was and accepted convention that one must secure the permission of the elders before accepting initiation. He, therefore, approaches his elder brother for permission. Nandivardhana is shocked as the request came soon after the death of the parents. But realizing that his younger brother was no ordinary mortal, he requested him to postpone his decision for two years. Prince Vardhamana readily and graciously consented. And in doing so, he set a very noble example to the whole world. Even the great ones should observe the normal codes of conduct and discipline.
18. PRINCE VARDHAMANA WITH THE MEMBERS OF HIS FAMILY
The major important events in the life of Bhagavan Mahavira from the age of eight to the twenty-eighth are the following :-
(1) marriage with Yasoda, the daughter of a feudatory king Samaravira;
(2) birth of a daughter named Priyadarsana and
(3) the final fast unto Death by his parents.
The illustration depicts a scene from his domestic life. King Siddhartha and queen Trisala are seated at the center, With Priyadarsana stated on her lap. To their right are seated Nandivardhana, the elder brother and Bhagavan Mahavira, With a halo round his head and a scroll of palm-leaf manuscript in front. To their left are the wives of Nandivardhana and prince Vardhamana. It is evening and after the recitation of scripture, the customary prayers, accompanied by music have commenced. The musicians are stated facing the king and the queen.
17. THE WEDDING CEREMONY OF VARDHAMANA MAHAVIRA, HIS MEETING WITH HIS FAMILY MEMBERS AND HIS TALK WITH FRIENDS
The picture depicts five incidents from the house-hold life of Vardhamana-Mahavira. The first scene shows the wedding of princess Yasoda with Mahavira. The second scene shows mother Yasoda loving and fondling her own daughter. The third includes the meeting of Bhagavan Mahavira with his wife and daughter. The fourth depicts Bhagavan Mahavira and his friends talking. In the center in a circular scene Bhagavan Mahavira is purposely drawn as an archer. Tirthamkaras are Ksatriyas. In spite of their being followers of non-violence, they use weapons if necessary for the welfare of the people. Tirthamkaras may be kings and even emperors. Then they have to declare deadly wars.
Note :- Hundreds of years have passed but so far no one has depicted the incidents from household life of Bhagavan Mahavira either in thousands of manuscripts of the Kalpasutra-Barasa or in the sculptures or in the temples. I felt it unfair either to neglect the wife of Bhagavan Mahavira-Tirthmkara of to ignore the natural incidents taking place in his life. So I decided to put before the world a few incidents from his life for the first time.
Note :- Hundreds of years have passed but so far no one has depicted the incidents from household life of Bhagavan Mahavira either in thousands of manuscripts of the Kalpasutra-Barasa or in the sculptures or in the temples. I felt it unfair either to neglect the wife of Bhagavan Mahavira-Tirthmkara of to ignore the natural incidents taking place in his life. So I decided to put before the world a few incidents from his life for the first time.
16. PRINCE VARDHAMANA SURPRISES EVERYBODY BY HIS PROFOUND ERUDITION
Thirthamkaras possess threefold knowledge, -Mati, Sruta and Avadhi, -right from their birth. But the parents, not being aware of this naturally insist on their attending a school. Prince Vardhamana was accordingly admitted to a school. But Indra did not like the idea. He therefore, come to the school in the guise of an old Brahmin and requested the teacher to allow prince Vardhaman to occupy the teacher’s seat. Indra then started asking the prince questions on grammar, as ell as other knotty problems in philosophy and metaphysics, Which would have baffled even his teacher. But prince Vardhamana gave very lucid explanations to all the queries. The entire assembly, including his teacher, Were amazed at his profound erudition. Indra then revealed himself and told the teacher, ”Brother, he is an embodiment of knowledge, the Omniscient Lord ! It is futile, as well as superfluous, to try to teach him !” Naturally after this incident his schooling came to an end and he returned to the palace.
15. BRAVERY TESTED AGAIN AND HE IS BESTOWED THE TITLE ‘MAHAVIRA’
The god who failed so miserably in his first attempt to frighten prince Vardhamanam decided to test his bravery again. Assuming the form of an ordinary child, he mingled with the group of children and suggested a novel game in which the victor was to be carried over his shoulders by the vanquished child. The god lost game to prince Vardhamana and offered to carry him on his shoulders. But as soon as he had the prince on his shoulders, the god started inflating his body at every jump, and ultimately he assumed a gigantic form. But prince Vardhamana visualized by means of his Avadhi knowledge that this is the same god who had tried to frighten him before and he gave a mighty blow on his shoulder with his clenched fists. The god could not withstand the blow and having assumed his original form, he bowed down to the prince and returned back to the heaven. Sakrendra and all the other gods hailed the victory of prince Vardhamana and exclaimed that he was ‘Mahavira’-’The Great Hero’. Since then he is universally known by that epithet.
14. PRINCE VARDHAMANA’S COURAGE TESTED BY A GOD
The world is full of contradictions. While there are people who sing praises and appreciate the valour of a person, there are others who are jealous of him. Bhagavan Mahavira was also subjected to this experience. Once prince Vardhamana was playing with his mates on the outskirts of the city. At that very moment, Sakrendra started paying glowing tributes to the courage, valour, bravery and fearlessness of prince Vardhamana, a young boy of eight. A jealous god challenged the statement on the ground the fear is an instinct inherent amongst all mortals and especially in children. In order to frighten the child, he assumed the form of a formidable and frightening cobra and encircled the tree on which the children were playing. Naturally all the boys were frightened and ran away for their life, but Mahavira stood there like a rock. Without batting an eyelid and being completely undaunted, he caught hold of the cobra bravely with his hands and flung it away.
13. THE PARENTS OF A WOULD BE TIRTHAMKARA FONDLING AND LOVING THEIR DIVINE CHILD
The picture depicts the father Siddhartha and the mother Trisala loving and fondling their Tirthamkara child Vardhamana (Mahavira). Who will not like the child Bhagavan Mahavira the universal saviour, the incarnation of compassion? He acquired this siddhi by great spiritual apprenticeship and devotional prayers in his previous births. Which parents will not be joyful to see their divine child praised and worshipped by gods and Indra? Every one will like him. We have no tradition to draw the pictures of meeting child. Vardhamana with the mother Trisala. So I could not find the picture of household life of Bhagavan Mahavira. Hence I got this picture drawn. In the history of painting of Jaina Tirthamkaras this type of picture is presented for the first time. I hope people will appreciate it.
12. JANMAKALYANAKA : CELEBRATION OF THE BLISSFUL BIRTH (Incident-3)
Sakrendra, the chief of all Indras, carries Bhagavan Mahavira to Mount Meru and placing him on his lap, he makes arrangements for the anointment and the bathing ceremony. Numerous gods and goddesses including the sixty-three Indras have also assembled there to participate in the auspicious ceremony. They bathe him with water brought from various holy places and oceans and mixed with perfumes and the holy earth of sacred places. The water is poured from gold and silver pitchers studded with jewels. Then follows the application of various perfumes and sandal paste, Waving of lamps (Arati) and drawing of the eight auspicious symbols. All gods and goddesses celebrate the occasion by singing eulogistic songs and by dancing with joy. The child is later placed beside Trisala in her bed-chamber. The parents and relatives, etc. celebrate his birth with royal pomp and glory and name the child, thereafter, as Vardhamana.
11. JANMAKALYANKA : CELEBRATION OF THE BLISSFUL BIRTH [Incident-2]
The birth of a Tirthamkara is an epoch-making event. The thrones of all the lords of heavens (Indras) started shaking with a mild tremor. Sakrendra, the chief among the Indras, visualized by means of the Avadhi knowledge that Bhagavan Mahavira was born and he paid respectful homage there and then to him. It is one of the sacred missions of Sakrendra that he should perform all the rites such as anointing, bathing etc. of the new-born child destined to be a Tirthamkara. He then sends for all the other gods and goddesses and flies down to the bed-chamber of Trisala immediately, bows down to the Bhagavan and his mother and induces her to sleep. Thereafter, he assumes five forms by divine power, take’s hold of the Bhagavan by on while with his other forms he holds an umbrella, chowries etc. over the head of the Bhagavan and takes him to Nandanavana, the Temples situated on Mount Meru, in the center of jambu dvipa, Which has a number of temples dedicated to the jinas.
10. JANMAKALYANAKA : CELEBRATION OF THE BLISSFUL BIRTH [Incident-1]
Five hundred and forty-three years before Vikrama Era (in 599 B. C.) Bhagavan Mahavira, the twenty-fourth and the last Tirthamkara were born at midnight on the thirteenth day of the bright half of the month Caitra. He was in the womb of Devananda for 82 days and in the womb of Trisala for a period of 195 days and a half (in all nine months and seven and half days). The birth of this great SAVIOUR spread divine light in the whole universe. All beings were steeped in divine bliss. In accordance with the established convention, the thrones of the fifty-six goddesses presiding over all the directions, started receiving tremors and realizing that it was the signal of the great event of the birth of the SAVIOUR, they all flew towards Bhagavan Mahavira and his blessed mother. They bowed down to them, bathed them, applied scented pastes, dressed and decked them artistically. With their mission fulfilled, they returned to their respective abodes.
9. FOURTEEN GREAT DREAMS OF THE MOTHER OF A THIRTHAMKARA
A person has a material and a subtle mind. At night the material mind sleeps and the subtle is active. Hence one gets dreams. According to the scripture of dreams the following fourteen dreams are the best to forecast the future child in the womb.
Their names in order are as under-
(1) an elephant
(2) a bull
(3) a lion
(4) Laksami the goddess of wealth
(5) a garland of flowers
(6) the moon
(7) the sun
(8) a flag with diagram of a lion
(9) a water pitcher
(10) a lotus-lake
(11) a sea
(12) god’s heavenly abode
(13) a heap of jewels
(14)a smokeless fire.
Every mother who gives a birth to a Tirthamkara dreams these fourteen attractive illustrated dreams as shown in the picture. Their various effects are also described in the scriptures.
An explanation - Everyone must remember that there is an option for the first dream. The mother of the first Tirthamkara dream of a bull, the mother of the last one dream of a lion and the mothers of the remaining twenty-two dreamt of an elephant The option in an elephant, a lion and a bull are purposely indicated by drawing them at center. So that every one can understand it easily. These will draw the attention of all and enlighten them.
The downward sketch of sleeping mother Trisala is highly attractive and artistic.
8. QUEEN TRISALA WITNESSES FOURTEEN GREAT DREAMS
With the foetus of Bhagavan Mahavira in her womb, the holy queen Trisala witnesses the following fourteen auspicious objects in her dream:-
(1) a lion,
(2) an elephant,
(3) a bull,
(4) goddess Laksmi,
(5) a pair of garlands,
(6) the Moon,
(7) the Sum,
(8) a flag,
(9) a silver jug,
(10)a lake with lotuses,
(11) the milky ocean,
(12) a divine aerial car,
(13) a heap of jewels and
(14) A smokeless fire.
The monarch narrated the dream to the monarch and asked him what it augured. The monarch as well as the dream-interpreters predicted that the monarch would give birth to an illustrious son destined to be a Tirthamkara in this very life. Queen Trisala, of Vasistha Gotra, Was the sister of monarch Cetaka of Ksatriya caste who ruled over the democratic state of Vaisali, the capital of Videha. King Siddhartha and queen Trisala Were both followers of Bhagavan Parsvanatha’s Sramana tradition. Queen Trisala became the ‘Universal Mother’ because she gave birth to the twenty-fourth Tirthamkara.
(1) a lion,
(2) an elephant,
(3) a bull,
(4) goddess Laksmi,
(5) a pair of garlands,
(6) the Moon,
(7) the Sum,
(8) a flag,
(9) a silver jug,
(10)a lake with lotuses,
(11) the milky ocean,
(12) a divine aerial car,
(13) a heap of jewels and
(14) A smokeless fire.
The monarch narrated the dream to the monarch and asked him what it augured. The monarch as well as the dream-interpreters predicted that the monarch would give birth to an illustrious son destined to be a Tirthamkara in this very life. Queen Trisala, of Vasistha Gotra, Was the sister of monarch Cetaka of Ksatriya caste who ruled over the democratic state of Vaisali, the capital of Videha. King Siddhartha and queen Trisala Were both followers of Bhagavan Parsvanatha’s Sramana tradition. Queen Trisala became the ‘Universal Mother’ because she gave birth to the twenty-fourth Tirthamkara.
7. TRANSPLANTATION OF FETUSES BY HARI-NAIGAMESIN
At the behest of Indra, Lord of gods, Hari-naigamesin, With speed surpassing even that of lightning, flies down to the city Brahmanakunda and entering the mansion of Rsabhadatta removes the foetus from the womb of Devananda. From there he flies to the palace of king Siddhartha, an illustrious Ksatriya of Kasypa Gotra belonging to Vajjigana and Jnatrkula clans and entering the bed-chamber of queen Trisala, removes the female foetus from her womb and plants there the male foetus to be born as Bhagavan Mahavira later. Flying back he plants the female foetus in the womb of Devananda. Returning to the heaven, he reports to Indra. This surgical feat is unique and has not been repeated even in thousands of years. In one of his previous births-that of Marici-Mahavira felt proud of his high caste and as a result of that pride he was conceived by a Brahmin lady.
6. DEVANANDA NARRATES HER DREAM AND SAKRA COMMANDS HARI-NAIGAMESIN TO TRANSPLANT THE FOETUS
6. DEVANANDA NARRATES HER DREAM AND SAKRA COMMANDS HARI-NAIGAMESIN TO TRANSPLANT THE FOETUS
ILLUSTRATION ABOVE : It is a well-established convention that the Tirthamkaras, being supermen, are born only in the noble warrior (Ksatriya) caste. Bhagavan Mahavira was, however, conceived in the womb of a Brahmin person at midnight on the sixth day of the bright half of Asadha, as a result of his pride for superior caste in one of his previous births. Saudharma (Indra), the Lord of gods, Wanted to avert this and hence he commanded god Hari-naigamesin to transplant the foetus from the womb of Devananda to the womb of Trisala, the monarch of Siddhartha, in the city of Ksatriyakunda and to do vice-versa.
ILLUSTRATION BELOW : The mothers of would-be Tirthamkaras witness fourteen auspicious objects in their dreams. Devananda also saw them in her dreams and on waking up she narrated her dreams to her husband Rsabhadatta. The learned Brahmin said to her : “O beloved of gods, a son, endowed with all virtues and valour, Will be born to thee.”
ILLUSTRATION ABOVE : It is a well-established convention that the Tirthamkaras, being supermen, are born only in the noble warrior (Ksatriya) caste. Bhagavan Mahavira was, however, conceived in the womb of a Brahmin person at midnight on the sixth day of the bright half of Asadha, as a result of his pride for superior caste in one of his previous births. Saudharma (Indra), the Lord of gods, Wanted to avert this and hence he commanded god Hari-naigamesin to transplant the foetus from the womb of Devananda to the womb of Trisala, the monarch of Siddhartha, in the city of Ksatriyakunda and to do vice-versa.
ILLUSTRATION BELOW : The mothers of would-be Tirthamkaras witness fourteen auspicious objects in their dreams. Devananda also saw them in her dreams and on waking up she narrated her dreams to her husband Rsabhadatta. The learned Brahmin said to her : “O beloved of gods, a son, endowed with all virtues and valour, Will be born to thee.”
5. CYAVANA-KALYANAKA (THE AUSPICIOUS EVENT OF CONCEPTION) [Lie.26-27th]
5. CYAVANA-KALYANAKA (THE AUSPICIOUS EVENT OF CONCEPTION) [Lie.26-27th]
It is only as a human being that a soul can attain perfection. But such perfected souls, tirthamkaras of Arhats, come from heaven of hell, Where they had preceding birth. Bhagavan Mahavira was a god in the Pranata Kalpa of the Vaimanika Nikaya (a celestial region) in his preceding birth. At the proper time he entered a foetus in the womb of Devananda, a Brahmin person of Jalandhara Gotra ad wife of Rsabhadatta of Kodala Gotra and a leader of Brahmanakundapura-a suburb of Vaisali. This apostle of Ahimsa was born for the uplift of all souls in the three worlds. The five land-marks in his life are :
(1) Conception,
(2) Birth,
(3) Initiation
(4) Attainment of omniscience (Kevala-Jnana) and
(5) Attaining liberation.
These five are termed as Panca-kalyanakas in the Jain scriptures.
This illustration depicts the first Kalyanaka (Cyavana)- the descent in the foetus.
It is only as a human being that a soul can attain perfection. But such perfected souls, tirthamkaras of Arhats, come from heaven of hell, Where they had preceding birth. Bhagavan Mahavira was a god in the Pranata Kalpa of the Vaimanika Nikaya (a celestial region) in his preceding birth. At the proper time he entered a foetus in the womb of Devananda, a Brahmin person of Jalandhara Gotra ad wife of Rsabhadatta of Kodala Gotra and a leader of Brahmanakundapura-a suburb of Vaisali. This apostle of Ahimsa was born for the uplift of all souls in the three worlds. The five land-marks in his life are :
(1) Conception,
(2) Birth,
(3) Initiation
(4) Attainment of omniscience (Kevala-Jnana) and
(5) Attaining liberation.
These five are termed as Panca-kalyanakas in the Jain scriptures.
This illustration depicts the first Kalyanaka (Cyavana)- the descent in the foetus.
4. TWENTY-PADAS THE ELEMENTS OF VIMSATISTHANAKA ABSOLUTELY NECESSARY TO ATTAIN TIRTHAMKARA NAMAKARMA-PADA
4. TWENTY-PADAS THE ELEMENTS OF VIMSATISTHANAKA ABSOLUTELY NECESSARY TO ATTAIN TIRTHAMKARA NAMAKARMA-PADA
Jains believe in soul, salvation, the other world, good deeds, sins, action and religion. They admit that good deeds lead to happiness and sins to misery. So every soul should store Punya by performing good deeds. Those who desire to become supreme-being Paramatma should devote themselves to scared deeds and devotional worship of Vimsati-sthanaka. A would be Thirthamkara attain sufficient Punya to be Paramatma by worshipping some of these twenty elements less of more with deep devotion in the third birth prior to his last birth. Assuredly a soul cannot become a Tirthamikara without this worship.
These elements-padas are
(1) Arihanta Pada
(2) Siddha Pada
(3) Pravacana Pada
(4) Acarya Pada
(5) Sthavira Pada
(6) Upadhyaya Pada
(7) Sadhu Pada
(8) Jnana Pada
(9) Darsana Pada
(10) Vinaya Pada
(11) Carita Pada
(12) Brahmacarya Pada
(13) Kriya Pada
(14)Tapa Pada
(15) Goyama Pada
(16) Jina Pada
(17) Samyama Pada
(18) Abhinava Jnana Pada
(19) Sruta Pada
(20) Tirtha Pada.
There is a difference of opinion about the names and order of the Padas. Diagrams of these Padas are made in different ways. Particular diagrams are not easy and possible.
Jains believe in soul, salvation, the other world, good deeds, sins, action and religion. They admit that good deeds lead to happiness and sins to misery. So every soul should store Punya by performing good deeds. Those who desire to become supreme-being Paramatma should devote themselves to scared deeds and devotional worship of Vimsati-sthanaka. A would be Thirthamkara attain sufficient Punya to be Paramatma by worshipping some of these twenty elements less of more with deep devotion in the third birth prior to his last birth. Assuredly a soul cannot become a Tirthamikara without this worship.
These elements-padas are
(1) Arihanta Pada
(2) Siddha Pada
(3) Pravacana Pada
(4) Acarya Pada
(5) Sthavira Pada
(6) Upadhyaya Pada
(7) Sadhu Pada
(8) Jnana Pada
(9) Darsana Pada
(10) Vinaya Pada
(11) Carita Pada
(12) Brahmacarya Pada
(13) Kriya Pada
(14)Tapa Pada
(15) Goyama Pada
(16) Jina Pada
(17) Samyama Pada
(18) Abhinava Jnana Pada
(19) Sruta Pada
(20) Tirtha Pada.
There is a difference of opinion about the names and order of the Padas. Diagrams of these Padas are made in different ways. Particular diagrams are not easy and possible.
3. SYMBOLIC INCIDENTS FROM THE TWENTY-FIVE PRECEDING LIVES OF BHAGAVAN MAHAVIRA
3. SYMBOLIC INCIDENTS FROM THE TWENTY-FIVE PRECEDING LIVES OF BHAGAVAN MAHAVIRA
Jainism does not restrict the right of attaining perfection to any one individual. An individual, irrespective of his caste of creed, can aspire to this status provided he has the will to follow the path. But samyaktva or righteousness must first be born in him. It may well be that the soul has to pass through a series of births before this lamp of spiritual discretion is kindled, but once it is kindled, the march of progress is assured, though it may be frequently hampered and impeded by numerous obstacles. The illustration depicts the twenty-five preceding lives of Bhagavan Mahavir. The first group depicts the life of Nayasara which marks the acquisition of samyaktva. Lives numbered as 16, 18, 20, 22, 23 and 25 and the life of Marici from the second group. A divine aerial car (Deva-vimana) is shown in the center and a demon, symbolic of life in hell, is also shown. The twenty-first birth, that of Tridandi, is shown at right. Lives numbered 5, 6 and 8 is at extreme left and lives 12 and 14 are depicted at extreme right.
Jainism does not restrict the right of attaining perfection to any one individual. An individual, irrespective of his caste of creed, can aspire to this status provided he has the will to follow the path. But samyaktva or righteousness must first be born in him. It may well be that the soul has to pass through a series of births before this lamp of spiritual discretion is kindled, but once it is kindled, the march of progress is assured, though it may be frequently hampered and impeded by numerous obstacles. The illustration depicts the twenty-five preceding lives of Bhagavan Mahavir. The first group depicts the life of Nayasara which marks the acquisition of samyaktva. Lives numbered as 16, 18, 20, 22, 23 and 25 and the life of Marici from the second group. A divine aerial car (Deva-vimana) is shown in the center and a demon, symbolic of life in hell, is also shown. The twenty-first birth, that of Tridandi, is shown at right. Lives numbered 5, 6 and 8 is at extreme left and lives 12 and 14 are depicted at extreme right.
2. A GRAND PICTURE OF A TIRTHAMKARA DEVA WITH HIS EIGHT DIVINE ACCOMPANIMENTS (MAHA-PRATIHARYA)
2. A GRAND PICTURE OF A TIRTHAMKARA DEVA WITH HIS EIGHT DIVINE ACCOMPANIMENTS (MAHA-PRATIHARYA)
This is picture of an idol of a Tirthamkara Deva. Tirthamkaras after becoming omniscient are worshipped life-long with eight divine accompaniments (Maha-Pratiharya). This attractive and beautiful picture is specially drawn to give a clear idea of these divine accompaniments to all. The following are the names of these divine accompaniments :-
(1) A throne
(2) A halo
(3) Three divine umbrellas
(4) A chowrie (a fan-like instrument to show Thirthamkara’s greatness)
(5) The Asoka tree
(6) A shower of flowers
(7) A drum
(8) Celestial notes (music).
According to the science of Karmas of Jainism, the souls of Tirthamkaras are becoming rich with great merits because of wearing away of the four ghati Karmas e. g. Jnanavaraniya, Darsanavaraniya, Mohaniya and Amtaraya. So they naturally become worth worshipping to the gods like Indra.
Kayotsarga and Padmasana are considered to be the best asanas for spiritual apprenticeship and SIDDHI-complete spiritual bliss. When Tirthamkaras attain salvation, they attain it in a position of any one of these two asanas. So an idol of a Tirthamkara is prepared in either of these two asanas. There is no tradition to prepare it in a sleeping-position. This is the picture of Adiswara Bhagavan but it can be used to represent any Thirthamkara by changing its name and Lamichana - the mark of identification.
This is picture of an idol of a Tirthamkara Deva. Tirthamkaras after becoming omniscient are worshipped life-long with eight divine accompaniments (Maha-Pratiharya). This attractive and beautiful picture is specially drawn to give a clear idea of these divine accompaniments to all. The following are the names of these divine accompaniments :-
(1) A throne
(2) A halo
(3) Three divine umbrellas
(4) A chowrie (a fan-like instrument to show Thirthamkara’s greatness)
(5) The Asoka tree
(6) A shower of flowers
(7) A drum
(8) Celestial notes (music).
According to the science of Karmas of Jainism, the souls of Tirthamkaras are becoming rich with great merits because of wearing away of the four ghati Karmas e. g. Jnanavaraniya, Darsanavaraniya, Mohaniya and Amtaraya. So they naturally become worth worshipping to the gods like Indra.
Kayotsarga and Padmasana are considered to be the best asanas for spiritual apprenticeship and SIDDHI-complete spiritual bliss. When Tirthamkaras attain salvation, they attain it in a position of any one of these two asanas. So an idol of a Tirthamkara is prepared in either of these two asanas. There is no tradition to prepare it in a sleeping-position. This is the picture of Adiswara Bhagavan but it can be used to represent any Thirthamkara by changing its name and Lamichana - the mark of identification.
1. BHAGAVAN MAHAVIRA: THE GREAT SAVIOUR IN LOTUS-POSTURE
1. BHAGAVAN MAHAVIRA: THE GREAT SAVIOUR IN LOTUS-POSTURE
The concept of time in Jainism is cyclic with the cycles of ascendance and descendant, each of uniform duration. During this period, twenty-four great Tirthamkaras are born in Bharata. They are omnipotent, by rigorous practice of non-violence, self-control and severe austerities. They are omniscient, omnipotent and are absolutely free form passions. They lay down the path for the spiritual uplift of humanity and hence are known as Trrthamkaras. They are highly venerated and worshipped by all the Jains. After annihilating all Karmans, they get rid of the cycle of births and deaths and attain siddhi-a state of complete spiritual bliss. They are also known as Arhats, Arihantas, Vitaragas, Jinas etc. The illustration facing this page show Bhagavan Mahavira, the twenty-fourth and the last great Tirthamkara of this age. He is also known as Vardhamana, Devarya, Jnatanandana, etc.
The concept of time in Jainism is cyclic with the cycles of ascendance and descendant, each of uniform duration. During this period, twenty-four great Tirthamkaras are born in Bharata. They are omnipotent, by rigorous practice of non-violence, self-control and severe austerities. They are omniscient, omnipotent and are absolutely free form passions. They lay down the path for the spiritual uplift of humanity and hence are known as Trrthamkaras. They are highly venerated and worshipped by all the Jains. After annihilating all Karmans, they get rid of the cycle of births and deaths and attain siddhi-a state of complete spiritual bliss. They are also known as Arhats, Arihantas, Vitaragas, Jinas etc. The illustration facing this page show Bhagavan Mahavira, the twenty-fourth and the last great Tirthamkara of this age. He is also known as Vardhamana, Devarya, Jnatanandana, etc.
Table Of Contents :
1. BHAGAVAN MAHAVIRA: THE GREAT SAVIOUR IN LOTUS-POSTURE
2. A GRAND PICTURE OF A TIRTHAMKARA DEVA WITH HIS EIGHT DIVINE ACCOMPANIMENTS (MAHA-PRATIHARYA)
3. SYMBOLIC INCIDENTS FROM THE TWENTY-FIVE PRECEDING LIVES OF BHAGAVAN MAHAVIRA
4. TWENTY-PADAS THE ELEMENTS OF VIMSATISTHANAKA ABSOLUTELY NECESSARY TO ATTAIN TIRTHAMKARA NAMAKARMA-PADA
5. CYAVANA-KALYANAKA (THE AUSPICIOUS EVENT OF CONCEPTION) [Lie.26-27th]
6. DEVANANDA NARRATES HER DREAM AND SAKRA COMMANDS HARI-NAIGAMESIN TO TRANSPLANT THE FOETUS
7. TRANSPLANTATION OF FETUSES BY HARI-NAIGAMESIN
8. QUEEN TRISALA WITNESSES FOURTEEN GREAT DREAMS
9. FOURTEEN GREAT DREAMS OF THE MOTHER OF A THIRTHAMKARA
10. JANMAKALYANAKA : CELEBRATION OF THE BLISSFUL BIRTH [Incident-1]
11. JANMAKALYANKA : CELEBRATION OF THE BLISSFUL BIRTH [Incident-2]
12. JANMAKALYANAKA : CELEBRATION OF THE BLISSFUL BIRTH (Incident-3)
13. THE PARENTS OF A WOULD BE TIRTHAMKARA FONDLING AND LOVING THEIR DIVINE CHILD
14. PRINCE VARDHAMANA’S COURAGE TESTED BY A GOD
15. BRAVERY TESTED AGAIN AND HE IS BESTOWED THE TITLE ‘MAHAVIRA’
16. PRINCE VARDHAMANA SURPRISES EVERYBODY BY HIS PROFOUND ERUDITION
17. THE WEDDING CEREMONY OF VARDHAMANA MAHAVIRA. HIS MEETING WITH HIS FAMILY MEMBERS AND HIS TALK WITH FRIENDS
18. PRINCE VARDHAMANA WITH THE MEMBERS OF HIS FAMILY
19. REQUESTING NANDIVARDHANA TO GRANT HIM PERMISSION FOR INITIATION
20. VARIOUS INCIDENTS FROM THE LIFE OF BHAGAVAN MAHAVIRA
21. GODS BESEACHING BHAGAVAN MAHAVIRA TO ESTABLISH THE RELIGIOUS ORDER
22. PRINCE VARDHAMANA DISTRIBUTING LARGESS’S
23. THE GREAT FINAL DEPARTURE AND THE GRAND PROCESSION FOR INITIATION
24. PLUCKING OFF THE HAIR AND ACCEPTING THE VOW OF RENUNCIATION
25. PLEASANT DISTRACTION DURING THE RELIGIOUS WALK
26. BHAGAVAN MAHAVIRA’S RELIGIOUS WALK. HIS DHYANA (MEDITATION) AND HIS FIRST BREAKING OF THE FAST (PARANA) AND HIS DECISION NOT TO STAY AT A PLACE WHERE HE DOES NOT LIKE
27. GIFT OF THE HALF OF THE DEVADUSYA TO A POOR BRAHMIN
28. INDRA PREVENTS A COWHERD FROM ASSAULTING BHAGAVAN MAHAVIRA
29. YAKSHA SULAPANI HARASSING BHAGAVAN MAHAVIRA IN MEDITATION
30. CHANDAKAUSHIKA-A DEADLY COBRA ENLIGHTENED BY MAHAVIRA
31. SUDAMSTRA. A SERPENT-PRINCE. CAUSES HAVOC IN THE RIVER
32. GOD SANGAMA TESTS MAHAVIRA’S ENDURANCE AND COURAGE BY TWENTY SEVERE TESTS
33. ACCEPTING ALMS FROM CHANDANBALA ON FULFILLMENT OF THE VOWS
34. EARS PLUGGED WITH PEGS AND THEIR REMOVAL BY PINCERS
35. BHAGAVAN MAHAVIRA ABSORBED IN SUKLA-DHYANA-HIGHEST MEDITATION
36. BHAGAVAN MAHAVIRA ATTAINS ABSOLUTE KNOWLEDGE (KEVALAJNANA
37. BHAGAVAN MAHAVIRA DELIVERING A SERMON IN THE SAMAVASARANA
38. A TIRTHAMKARA’S RELIGIOUS WALK ALONG WITH EIGHT GREAT DIVING ACCOMPANIMENTS ON A GOLDEN LOTUS
39. ELEVEN LEARNED BRAHMINS’ ARRIVAL TO INTERPRETE THE ‘SASTRAS’
40. ELEVEN LEARNED BRAHMINS ACCEPTING INITIATION. AS GANADHARAS
41. EVEN BHAGAVAN MAHAVIRA WHO HAS FULFILLED HIS DUTIES MOVES ROUND THE HOLY TREE
42. AN ULTRA GRAND ENTRANCE-DOOR OF THE SAMAVASARANA AND A CHARACTERISTIC SCENE OF THE THIRD GADHA (ENCLOSURE
43. AN AUSPICIOUS CEREMONY OF BALIVIDHANA
44. GOSALAKA RELEASES TEJOLESYA-A FIERY FLAME-TO BURN DOWN BHAGAVAN MAHAVIRA BUT FAILS
45. A SERMON-DESANA DELIVERED TO EIGHTEEN KINGS
46. BHAGAVAN MAHAVIRA’S LAST SERMON AT PAVAPURI LASTING FOR FORTY-EIGHT HOURS AND THE NIRVANA (FINAL LIBERATION
47. THE FUNERAL RITES PERFORMED BY MOURNING GODS AND MEN
48. GAUTAMASWAMI ATTAINS ABSOLUTE KNOWLEDGE AND FIRST SERMON
Bhagavan Mahavira’s 26 Preceding Births & The Forty Eight Paintings
APPENDICES
INTRODUCTION OF 80 ILLUSTRATION _STRIPS AND MORE THAN 144 SYMBOLIC ILLUSTRATIONS
INTRODUCTION OF 144 SYMBOLS PRINTED 1”X1” SQUARES IN BETWEEN THE ARTICLE OF 48 PICTORIAL INTRODUCTION
The Teachings of Bhagawan Mahavir
2. A GRAND PICTURE OF A TIRTHAMKARA DEVA WITH HIS EIGHT DIVINE ACCOMPANIMENTS (MAHA-PRATIHARYA)
3. SYMBOLIC INCIDENTS FROM THE TWENTY-FIVE PRECEDING LIVES OF BHAGAVAN MAHAVIRA
4. TWENTY-PADAS THE ELEMENTS OF VIMSATISTHANAKA ABSOLUTELY NECESSARY TO ATTAIN TIRTHAMKARA NAMAKARMA-PADA
5. CYAVANA-KALYANAKA (THE AUSPICIOUS EVENT OF CONCEPTION) [Lie.26-27th]
6. DEVANANDA NARRATES HER DREAM AND SAKRA COMMANDS HARI-NAIGAMESIN TO TRANSPLANT THE FOETUS
7. TRANSPLANTATION OF FETUSES BY HARI-NAIGAMESIN
8. QUEEN TRISALA WITNESSES FOURTEEN GREAT DREAMS
9. FOURTEEN GREAT DREAMS OF THE MOTHER OF A THIRTHAMKARA
10. JANMAKALYANAKA : CELEBRATION OF THE BLISSFUL BIRTH [Incident-1]
11. JANMAKALYANKA : CELEBRATION OF THE BLISSFUL BIRTH [Incident-2]
12. JANMAKALYANAKA : CELEBRATION OF THE BLISSFUL BIRTH (Incident-3)
13. THE PARENTS OF A WOULD BE TIRTHAMKARA FONDLING AND LOVING THEIR DIVINE CHILD
14. PRINCE VARDHAMANA’S COURAGE TESTED BY A GOD
15. BRAVERY TESTED AGAIN AND HE IS BESTOWED THE TITLE ‘MAHAVIRA’
16. PRINCE VARDHAMANA SURPRISES EVERYBODY BY HIS PROFOUND ERUDITION
17. THE WEDDING CEREMONY OF VARDHAMANA MAHAVIRA. HIS MEETING WITH HIS FAMILY MEMBERS AND HIS TALK WITH FRIENDS
18. PRINCE VARDHAMANA WITH THE MEMBERS OF HIS FAMILY
19. REQUESTING NANDIVARDHANA TO GRANT HIM PERMISSION FOR INITIATION
20. VARIOUS INCIDENTS FROM THE LIFE OF BHAGAVAN MAHAVIRA
21. GODS BESEACHING BHAGAVAN MAHAVIRA TO ESTABLISH THE RELIGIOUS ORDER
22. PRINCE VARDHAMANA DISTRIBUTING LARGESS’S
23. THE GREAT FINAL DEPARTURE AND THE GRAND PROCESSION FOR INITIATION
24. PLUCKING OFF THE HAIR AND ACCEPTING THE VOW OF RENUNCIATION
25. PLEASANT DISTRACTION DURING THE RELIGIOUS WALK
26. BHAGAVAN MAHAVIRA’S RELIGIOUS WALK. HIS DHYANA (MEDITATION) AND HIS FIRST BREAKING OF THE FAST (PARANA) AND HIS DECISION NOT TO STAY AT A PLACE WHERE HE DOES NOT LIKE
27. GIFT OF THE HALF OF THE DEVADUSYA TO A POOR BRAHMIN
28. INDRA PREVENTS A COWHERD FROM ASSAULTING BHAGAVAN MAHAVIRA
29. YAKSHA SULAPANI HARASSING BHAGAVAN MAHAVIRA IN MEDITATION
30. CHANDAKAUSHIKA-A DEADLY COBRA ENLIGHTENED BY MAHAVIRA
31. SUDAMSTRA. A SERPENT-PRINCE. CAUSES HAVOC IN THE RIVER
32. GOD SANGAMA TESTS MAHAVIRA’S ENDURANCE AND COURAGE BY TWENTY SEVERE TESTS
33. ACCEPTING ALMS FROM CHANDANBALA ON FULFILLMENT OF THE VOWS
34. EARS PLUGGED WITH PEGS AND THEIR REMOVAL BY PINCERS
35. BHAGAVAN MAHAVIRA ABSORBED IN SUKLA-DHYANA-HIGHEST MEDITATION
36. BHAGAVAN MAHAVIRA ATTAINS ABSOLUTE KNOWLEDGE (KEVALAJNANA
37. BHAGAVAN MAHAVIRA DELIVERING A SERMON IN THE SAMAVASARANA
38. A TIRTHAMKARA’S RELIGIOUS WALK ALONG WITH EIGHT GREAT DIVING ACCOMPANIMENTS ON A GOLDEN LOTUS
39. ELEVEN LEARNED BRAHMINS’ ARRIVAL TO INTERPRETE THE ‘SASTRAS’
40. ELEVEN LEARNED BRAHMINS ACCEPTING INITIATION. AS GANADHARAS
41. EVEN BHAGAVAN MAHAVIRA WHO HAS FULFILLED HIS DUTIES MOVES ROUND THE HOLY TREE
42. AN ULTRA GRAND ENTRANCE-DOOR OF THE SAMAVASARANA AND A CHARACTERISTIC SCENE OF THE THIRD GADHA (ENCLOSURE
43. AN AUSPICIOUS CEREMONY OF BALIVIDHANA
44. GOSALAKA RELEASES TEJOLESYA-A FIERY FLAME-TO BURN DOWN BHAGAVAN MAHAVIRA BUT FAILS
45. A SERMON-DESANA DELIVERED TO EIGHTEEN KINGS
46. BHAGAVAN MAHAVIRA’S LAST SERMON AT PAVAPURI LASTING FOR FORTY-EIGHT HOURS AND THE NIRVANA (FINAL LIBERATION
47. THE FUNERAL RITES PERFORMED BY MOURNING GODS AND MEN
48. GAUTAMASWAMI ATTAINS ABSOLUTE KNOWLEDGE AND FIRST SERMON
Bhagavan Mahavira’s 26 Preceding Births & The Forty Eight Paintings
APPENDICES
INTRODUCTION OF 80 ILLUSTRATION _STRIPS AND MORE THAN 144 SYMBOLIC ILLUSTRATIONS
INTRODUCTION OF 144 SYMBOLS PRINTED 1”X1” SQUARES IN BETWEEN THE ARTICLE OF 48 PICTORIAL INTRODUCTION
The Teachings of Bhagawan Mahavir
Foreword
Some of the import and significant life events of the 24th Tirthankara Bhagawan Shri Mahavira, depicted with the artist’s brush from the subject matter of this long awaited publication For me it is like joyous fulfillment of a long cherished life’s dream.
The life of Bhagawan Shri Mahavira was full of compassion, truth, Ahimsa and austerity which aided by transcendental mediation of the highest order and of the highest order and of the purest form culminated into the [i]attainment of Nirvana. In the doctrines preached by him lies the path of salvation. What is needed is its proper assimilation and translation into actions. His message of practice of Animas in the field of action, reasoning with the aid of Anekant of Syadvad, and acceptance of spirit of austerity on the planes of mind, speech and action can usher in the era of eternal bliss. Herein lies truly the answer to all the conflicts, either individual of group. Considering the universal application of his message, it will be necessary to bear in mind necessary to bear in mind that he belonged not to a particular sect of province of country. His message is for the humanity as a whole.
34 coloured paintings adorn this book. The 35th plate has Shri Gautamaswamiji, the first disciple of Bhagawan Shri Mahavira, as its subject. I had in mind to include a few more paintings in this book, but for some inexplicable reasons this idea could not materialize. Each art has its language, form and idiom. In recreating the events included in this book, the technique of the art and the vision of the artist had, therefore, to be given its due place. Being a pictorial biography, a briefer commentary on each of the plates could have served the purpose as well. However, i opted for a golden mean and made these commentaries short enough to be pithy, but long enough to be informative. The commentaries have been written in simple but direct language shorn of ornamental usage’s. The narratives have been confined strictly to the subject of the painting. The commentaries have been written in Hindi, Gujarati and English, catering to a large but mixed section of readers as the book will have wider circulation, even beyond the frontiers of this country. The last section of the book, however, has been written only in Hindi.
The curious, particularly the foreigner, has been wanting to know everything about the religious cognizance and symbol: This curiosity is not born out of idle inquisitiveness. Nor has it over diminished. Keeping this intellectual curiosity to gain deeper knowledge of Jainism in view, i have included symbolistic drawings, in this book from which both a layman and a researcher, can researcher, can liberally draw. These symbols are in accord with Jain Canonical scriptures. The rest are common to other Indian religious as well. In all twelve symbols and forty pictorial strips have been used to used to aid the reader. In addition I have a few write ups included in the last section which gives detailed information on the various symbolists and pictorial representations.
In this inspirational and creative work the lives and missions of great luminaries like Bhagawan Shri Parswanath, Bhagawan Shri Padmavati Devi, Acharyadev Srimad Vijay Mohansurishwaraji Maharaj, had been a great source of strength. Similarly, the blessings of Acharya Shri Vijay Pratapsurushwaraji Maharaj. Acharya Shri Vijay Dharmasurishwaraji Maharaj inspired me in this humble effort at every stage. I record my sincere appreciation of the invaluable co-operation and help of Muni Shri Vachaspativijayaji through all the formative as well as final stages of this publication. The publishers’ in their note have acknowledged the unflinching faith in a work of this nature and co-operation of the friend and well-wishers in giving shape and form to this stylized pictorial biography. I join the publishers in thanking everyone who is connected with this endeavor.
Let Bhagawan Shri Mahavir’s life and words inspire humanity which is grouping in dark in this age of industrial growth and material prosperity.
A.D. 1974, V.S. 2030, Bombay.
Muni Yashovijay.
Some of the import and significant life events of the 24th Tirthankara Bhagawan Shri Mahavira, depicted with the artist’s brush from the subject matter of this long awaited publication For me it is like joyous fulfillment of a long cherished life’s dream.
The life of Bhagawan Shri Mahavira was full of compassion, truth, Ahimsa and austerity which aided by transcendental mediation of the highest order and of the highest order and of the purest form culminated into the [i]attainment of Nirvana. In the doctrines preached by him lies the path of salvation. What is needed is its proper assimilation and translation into actions. His message of practice of Animas in the field of action, reasoning with the aid of Anekant of Syadvad, and acceptance of spirit of austerity on the planes of mind, speech and action can usher in the era of eternal bliss. Herein lies truly the answer to all the conflicts, either individual of group. Considering the universal application of his message, it will be necessary to bear in mind necessary to bear in mind that he belonged not to a particular sect of province of country. His message is for the humanity as a whole.
34 coloured paintings adorn this book. The 35th plate has Shri Gautamaswamiji, the first disciple of Bhagawan Shri Mahavira, as its subject. I had in mind to include a few more paintings in this book, but for some inexplicable reasons this idea could not materialize. Each art has its language, form and idiom. In recreating the events included in this book, the technique of the art and the vision of the artist had, therefore, to be given its due place. Being a pictorial biography, a briefer commentary on each of the plates could have served the purpose as well. However, i opted for a golden mean and made these commentaries short enough to be pithy, but long enough to be informative. The commentaries have been written in simple but direct language shorn of ornamental usage’s. The narratives have been confined strictly to the subject of the painting. The commentaries have been written in Hindi, Gujarati and English, catering to a large but mixed section of readers as the book will have wider circulation, even beyond the frontiers of this country. The last section of the book, however, has been written only in Hindi.
The curious, particularly the foreigner, has been wanting to know everything about the religious cognizance and symbol: This curiosity is not born out of idle inquisitiveness. Nor has it over diminished. Keeping this intellectual curiosity to gain deeper knowledge of Jainism in view, i have included symbolistic drawings, in this book from which both a layman and a researcher, can researcher, can liberally draw. These symbols are in accord with Jain Canonical scriptures. The rest are common to other Indian religious as well. In all twelve symbols and forty pictorial strips have been used to used to aid the reader. In addition I have a few write ups included in the last section which gives detailed information on the various symbolists and pictorial representations.
In this inspirational and creative work the lives and missions of great luminaries like Bhagawan Shri Parswanath, Bhagawan Shri Padmavati Devi, Acharyadev Srimad Vijay Mohansurishwaraji Maharaj, had been a great source of strength. Similarly, the blessings of Acharya Shri Vijay Pratapsurushwaraji Maharaj. Acharya Shri Vijay Dharmasurishwaraji Maharaj inspired me in this humble effort at every stage. I record my sincere appreciation of the invaluable co-operation and help of Muni Shri Vachaspativijayaji through all the formative as well as final stages of this publication. The publishers’ in their note have acknowledged the unflinching faith in a work of this nature and co-operation of the friend and well-wishers in giving shape and form to this stylized pictorial biography. I join the publishers in thanking everyone who is connected with this endeavor.
Let Bhagawan Shri Mahavir’s life and words inspire humanity which is grouping in dark in this age of industrial growth and material prosperity.
A.D. 1974, V.S. 2030, Bombay.
Muni Yashovijay.
Publisher’s Note
Publisher’s Note
The life and missions of Bhagawan Shri Mahavira has been of boundless inspiration to thousands and millions of people all these years. The whole life span of Bhagawan Shri Mahavira has been full of significant events which led to Nirvana. It is this great spirit of thought and action, full of benevolence and compassion, that had to be captured and transformed in a book form; a captivating panorama etched out with eloquent lines and filled with fascinating colors. To recreate these life events, the artist had not only to visualize but to live with those great moments on his mind’s plane to lend authenticity to his work. This could be possible only for an artist of the class of Shri Gokulbhai Kapadia whose ready ability to gain insight into his subject has been one of his great assets. It is for this reason that he could use line and color of unsurpassed purity and sharpness and expressive strength. When the communion is complete, the effect can thus be total.
Who else but Muni Shri Yashovijayji could have conceived of the idea of this great work of art, a work that will remain one of the most involvement grandiose of the art works of our time? For, the dictates of authenticity and the grammar of the art were so exacting that it called for nothing short of a complete spiritual harmony. Muni Shri Ysahovijayaji can dwell in the field of art with the same ease and grace as in the spiritual domain. His form grip on the grammar, technique and idiom of the color is so fascinating that whatever has been turned out under his direction has acquired a radiant sense of space and even microscopic luminosity. The artist never missed the correct tone and the appropriate touch. While pictorial biographies of other Religious Teachers and Seers adorn the world libraries; the absence of one depicting the life of Bhagawan Shri Mahavira, the apostle of Ahimsa, Was extremely shocking and disturbing, the void has to be filled not only because the subject matter was highly satisfying from the point of view of art, but was also a rich and rewarding spiritual experience. With this inspiration, the was just complete for, What then followed was torrents of ideas, its assimilation, deep research, formation of themes, delineation and finally the emergence of forms and figures characterized by elegance and refined use of color.
The book, Which is the first of its kind of the life of Bhagawan Shri Mahavira, has been planed and designed by the Muniji. Each painting carries Miniji’s lucid commentary juxtaposed in Hindi, Gujarati and English. The religious significance and the ritualistic implication of each life event has been depicted through linear sketches drawn in period style by Shri Ramnikbhai Shah of Dabhoi and used as foot notes to the commentaries in the form of and design of art strips which impart visual beauty to the printed word 140 symbolistic drawings have also been aesthetically used to embellish the pages carrying commentaries. In addition twelge appendices containing valuable information of the paintings have been included in the last section.
It is difficult to express adequately the depth of gratitude which the Samiti owes to the Muniji for his indefatigable labors in bringing out this monumental work of exquisite beauty and incredible authenticity for the benefit of the humanity.
For the one who has devoted life to the service of humanity, living becomes a continuous mission with no respite. Justifiable with the publication of this book, Muniji plans to launch another project on the lives of four Tirthankaras: Bhagawan Shri Parswanath, Bhagawan Shri Neminath, Bhagawan Shri Shantinath and Bhagawan Shri Adinath. Work on yet few more books will follow in the wake of the second project. We wish Muniji all success in his endeavor.
The Samiti records here with deep reverence the blessings of His Holiness Acharya Srimad Vijay Pratapsurishwarji Maharaj and His Holiness Acharya Srimad Vjay Dharmasurishwarji Maharaj sent for the success of this book. The success of this endeavor is largely due to their Holiness’ benediction.
We express our gratitude to Shri Gokulbhai Kapadia, Shri Ramnikbhai Shah and all over well wishers for their valuable co-operation and keen interest evinced from time to time.
A.D. 1974, V.S. 2030, Godiji Jain Upashray, Bombay.
Jain Chitrakala Nidarshan Samiti
The life and missions of Bhagawan Shri Mahavira has been of boundless inspiration to thousands and millions of people all these years. The whole life span of Bhagawan Shri Mahavira has been full of significant events which led to Nirvana. It is this great spirit of thought and action, full of benevolence and compassion, that had to be captured and transformed in a book form; a captivating panorama etched out with eloquent lines and filled with fascinating colors. To recreate these life events, the artist had not only to visualize but to live with those great moments on his mind’s plane to lend authenticity to his work. This could be possible only for an artist of the class of Shri Gokulbhai Kapadia whose ready ability to gain insight into his subject has been one of his great assets. It is for this reason that he could use line and color of unsurpassed purity and sharpness and expressive strength. When the communion is complete, the effect can thus be total.
Who else but Muni Shri Yashovijayji could have conceived of the idea of this great work of art, a work that will remain one of the most involvement grandiose of the art works of our time? For, the dictates of authenticity and the grammar of the art were so exacting that it called for nothing short of a complete spiritual harmony. Muni Shri Ysahovijayaji can dwell in the field of art with the same ease and grace as in the spiritual domain. His form grip on the grammar, technique and idiom of the color is so fascinating that whatever has been turned out under his direction has acquired a radiant sense of space and even microscopic luminosity. The artist never missed the correct tone and the appropriate touch. While pictorial biographies of other Religious Teachers and Seers adorn the world libraries; the absence of one depicting the life of Bhagawan Shri Mahavira, the apostle of Ahimsa, Was extremely shocking and disturbing, the void has to be filled not only because the subject matter was highly satisfying from the point of view of art, but was also a rich and rewarding spiritual experience. With this inspiration, the was just complete for, What then followed was torrents of ideas, its assimilation, deep research, formation of themes, delineation and finally the emergence of forms and figures characterized by elegance and refined use of color.
The book, Which is the first of its kind of the life of Bhagawan Shri Mahavira, has been planed and designed by the Muniji. Each painting carries Miniji’s lucid commentary juxtaposed in Hindi, Gujarati and English. The religious significance and the ritualistic implication of each life event has been depicted through linear sketches drawn in period style by Shri Ramnikbhai Shah of Dabhoi and used as foot notes to the commentaries in the form of and design of art strips which impart visual beauty to the printed word 140 symbolistic drawings have also been aesthetically used to embellish the pages carrying commentaries. In addition twelge appendices containing valuable information of the paintings have been included in the last section.
It is difficult to express adequately the depth of gratitude which the Samiti owes to the Muniji for his indefatigable labors in bringing out this monumental work of exquisite beauty and incredible authenticity for the benefit of the humanity.
For the one who has devoted life to the service of humanity, living becomes a continuous mission with no respite. Justifiable with the publication of this book, Muniji plans to launch another project on the lives of four Tirthankaras: Bhagawan Shri Parswanath, Bhagawan Shri Neminath, Bhagawan Shri Shantinath and Bhagawan Shri Adinath. Work on yet few more books will follow in the wake of the second project. We wish Muniji all success in his endeavor.
The Samiti records here with deep reverence the blessings of His Holiness Acharya Srimad Vijay Pratapsurishwarji Maharaj and His Holiness Acharya Srimad Vjay Dharmasurishwarji Maharaj sent for the success of this book. The success of this endeavor is largely due to their Holiness’ benediction.
We express our gratitude to Shri Gokulbhai Kapadia, Shri Ramnikbhai Shah and all over well wishers for their valuable co-operation and keen interest evinced from time to time.
A.D. 1974, V.S. 2030, Godiji Jain Upashray, Bombay.
Jain Chitrakala Nidarshan Samiti
Short Introduction to third edition
Short Introduction to third edition
The pictorial album circulated all over the world in Jain community was received with approbation everywhere and was universally absorbed with unprecedented and unique attributes. Detailed information as to when and how it was prepared should be known from the statement presented in the first edition. Here some salient details related to third edition are presented.
With the addition of 13 pictures the total number in the third edition has risen to 48 pictures.13 new pictures have been eye-catching and attractive, enhancing the charm of the 35 earlier pictures. The index numbers of 13 pictures are 2, 4, 9, 13, 17, 20, 26, 38, 39, 41, 42, 43 and 45. Introduction to 80 strip- illustrations and 144 symbols is the most attractive and very useful section which enlightens and elucidates the inner meaning.
Note about the remarkable features of the third edition over the first two editions
(1) 13 new pictures,
(2) 19 outline strips,
(3) 39 symbols,
(4) index in the three languages for 48 pictures,
(5,6) multicolor Yantra Of Siddhachakra and Rishi mandal,
(7) outline delineation of how the Atma of Tirthankara becomes Paramatma,
(8) fourteen royal words, four geographical pictures of jambudwipa etc.
(9) 18 locations of sins,
(10) Brahmi script of Jain Agamas,
(11) Jiva-Kshamapana, seven lakh aphorisms,
(12) pictures of Ashoka, Shal trees,
(13) map of India of the times of Mahavira,
(14) four pictures of Kalpasutra style.
All these and other remarkable features would be seen in this third edition.
Pictures numbered 2, 38 and 42 though belonging to the picture-series of Adishver Bhagawan, being very attractive are published in this edition for the simple reason that they are charming Because of paucity of space the introduction in Hindi and English is given in extremely concise form.
I apologize before shasanadeva if any statement or reference is made against scriptures or traditions.
The pictorial album circulated all over the world in Jain community was received with approbation everywhere and was universally absorbed with unprecedented and unique attributes. Detailed information as to when and how it was prepared should be known from the statement presented in the first edition. Here some salient details related to third edition are presented.
With the addition of 13 pictures the total number in the third edition has risen to 48 pictures.13 new pictures have been eye-catching and attractive, enhancing the charm of the 35 earlier pictures. The index numbers of 13 pictures are 2, 4, 9, 13, 17, 20, 26, 38, 39, 41, 42, 43 and 45. Introduction to 80 strip- illustrations and 144 symbols is the most attractive and very useful section which enlightens and elucidates the inner meaning.
Note about the remarkable features of the third edition over the first two editions
(1) 13 new pictures,
(2) 19 outline strips,
(3) 39 symbols,
(4) index in the three languages for 48 pictures,
(5,6) multicolor Yantra Of Siddhachakra and Rishi mandal,
(7) outline delineation of how the Atma of Tirthankara becomes Paramatma,
(8) fourteen royal words, four geographical pictures of jambudwipa etc.
(9) 18 locations of sins,
(10) Brahmi script of Jain Agamas,
(11) Jiva-Kshamapana, seven lakh aphorisms,
(12) pictures of Ashoka, Shal trees,
(13) map of India of the times of Mahavira,
(14) four pictures of Kalpasutra style.
All these and other remarkable features would be seen in this third edition.
Pictures numbered 2, 38 and 42 though belonging to the picture-series of Adishver Bhagawan, being very attractive are published in this edition for the simple reason that they are charming Because of paucity of space the introduction in Hindi and English is given in extremely concise form.
I apologize before shasanadeva if any statement or reference is made against scriptures or traditions.
Note
Forty-eight ornate paintings with their significance in Gujarati, Hindi and English. Twelve very important historic appendices, twenty-six main cycles of previous births with its inspiring illustrations, critical appreciation of forty-eight pictures, all with their explanations in Gujarati, Hindi and English languages are depicted. Eighty artistic designs, and one hundred and ninety six images are shown, out of which eighty designs and one hundred forty-four illustrative pictures with the explanatory notes in Gujarati, Hindi and English are depicted. In this third edition all parts are published in all three languages.
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