Mahavira: A great exponent of non-violenc
Dr. Rajendra Buradikatti
Two major
religious traditions that emerged from within the broad framework of Indian
Sanatana culture, while also critically examining its limitations, are Buddhism and Jainism. The principal
figures associated with these traditions are Gautama Buddha and Vardhamana
Mahavira. From an intellectual perspective, both these religious leaders
can be regarded as “inside fighters,” as they initiated reform from within the
existing cultural framework. This article briefly discusses the life and
teachings of Mahavira, one among the two.
Bhagavan
Mahavira is one of the greatest spiritual teachers in Indian history. He was
the 24th and the last Tirthankara of Jainism. He is credited with systematizing
the philosophical and ethical principles of Jainism and reviving the religion.
His life stands as a shining example of renunciation, self-discipline, and
compassion. His teachings continue to inspire millions of people across the
world even today.
Confusion Regarding His Birthplace
There is
indeed some confusion regarding Mahavira’s birthplace. Primarily, three places
in Bihar are associated with this debate: Basokund in Vaishali, Lachhuar
in Jamui, and Kundalpur near the
ancient Nalanda University. Scholars have not reached a consensus on
which of these is his actual birthplace; in fact, there are significant
differences of opinion.
This
controversy intensified in 2003 when the Bihar government attempted to
officially declare Kundalpur as Mahavira’s birthplace during a three-day grand
celebration held there. Kailash Chandra Jain, the secretary of the Bhagavan
Mahavira Memorial Committee in Patna, strongly opposed the government’s
involvement in the event organized by the Jain Digambara Committee of
Kundalpur. He argued that there was no strong historical evidence to support
the claim that Kundalpur was Mahavira’s birthplace, and that such declarations
would only create unnecessary confusion among the public.
About twenty years later, when I personally visited Kundalpur, I observed that the Jain Digambara Committee had constructed a massive structure housing a grand Maravir’s idol, and various religious activities were being conducted there. I visited the place around 8 a.m. and participated in the worship of Bhagavan Mahavira amidst the chanting of mantras. Nevertheless, for the present, it may be acceptable to consider Kundalpur as his birthplace and proceed.
Early Life and Background
Mahavira
is believed to have been born around 599
BCE. He was born into a royal family belonging to the Kshatriya clan. Therefore, values such
as warfare, valor, and heroism were deeply embedded in his lineage. His father,
Siddhartha, was the ruler of a small kingdom, and his mother, Trishala, is said
to have been a noble and virtuous woman. His birth name was Vardhamana, which means “one who
grows” or “one who prospers.”
Being
born into royalty,Vardhamana had access to all kinds of luxuries and comforts.
However, as the saying goes, “the nature of a plant can be seen in its sprout,”
even in his early life he showed signs of detachment from worldly pleasures and
inclination toward renunciation. Thoughtfulness, compassion, and seriousness
were prominent traits of his personality, which later shaped him into one of
India’s greatest spiritual teachers.
Renunciation and Ascetic Life
At the
age of 30, after the death of his parents, Vardhamana renounced his royal life
and all worldly possessions in search of spiritual truth. This marked the
beginning of his ascetic life. He abandoned clothing, undertook severe penance,
and chose the path of self-restraint. For about twelve years, he wandered
across different regions, enduring hardships such as hunger, heat, cold, and
even physical suffering. Despite these challenges, he remained calm and never
harbored anger or hatred toward anyone, instead embodying forgiveness. This
phase of his life demonstrated his extraordinary patience and inner strength.
After
twelve long years of meditation and penance, at around the age of 42, Mahavira
attained `Kevala Jnana’ (perfect
knowledge or omniscience). This enlightenment transformed him into a `Jina’ (one who has conquered the
self). With this realization, he understood the true nature of the soul, karma,
and the path to liberation. For the next 30 years, he dedicated himself to
teaching and guiding people toward spiritual awakening.
Teachings and Organization of Jainism
Mahavira
did not found Jainism; rather, he reformed and organized its teachings into a
systematic religion. To make his teachings accessible to common people, he
preached in Ardhamagadhi, the
regional language of that time. People from all sections of society—kings,
merchants, farmers, men, and women—became his followers. He established a
fourfold community consisting of monks (sadhus), nuns (sadhvis), laymen
(shravakas), and laywomen (shravikas), ensuring that his teachings reached all.
It is believed that he attained moksha
(liberation from the cycle of birth and death) at Pavapuri around 527 BCE.
“Sushama” and “Dushama” in Jain
Philosophy
According
to Jainism, in the beginning, the world was divine and in a state called “Sushama-Sushama”, characterized by
complete happiness, peace, devotion, and contentment. Gradually, impurity
entered, leading to the “Sushama-Dushama”
stage. Over time, conditions worsened further, resulting in the present state
of “Dushama-Dushama”, where
suffering, unrest, and moral decline dominate. The ultimate goal of Jainism is
to guide the world back to the pure and peaceful state of “Sushama-Sushama.”
Mahavira’s Core Teachings (Pancha
Mahavratas - The Five Great Vows)
Mahavira’s
teachings emphasize moral living, self-discipline, and spiritual purity. The
essence of his teachings can be understood through the Five Great Vows (Pancha Mahavratas) and the Three Jewels (Ratnatraya).
2. Satya (Truthfulness): One must always speak the truth.
However, truth should not harm others. Although this principle may raise
certain practical dilemmas, it highlights the ethical responsibility of speech.
3. Asteya (Non-stealing):
One
should not take anything that is not given willingly. Taking something without
permission or rightful claim amounts to theft.
4. Brahmacharya
(Celibacy/Control over Desires): This principle often leads to misunderstandings as
it relates to human sexuality. It is generally interpreted as controlling one’s
sexual desires. For ascetics, it is mandatory, while householders are expected
to observe moderation and ethical conduct in this aspect.
5. Aparigraha (Non-possession):
This
principle advocates limiting one’s material possessions and avoiding greed.
Excessive accumulation leads to scarcity and social problems. This idea later
had a significant influence on Mahatma Gandhi.
The Three Jewels (Ratnatraya)
While the
Five Vows guide ethical social living, the Three Jewels help spiritual
seekers attain liberation:
- Samyak
Darshana (Right Faith): Belief in truth and spiritual values
- Samyak
Jnana (Right Knowledge): Proper understanding of reality
- Samyak
Charitra (Right Conduct): Ethical and disciplined way of life
Karma and Anekantavada
According
to Mahavira, every action generates karma, which binds the soul to the cycle of
birth and death. A person’s future is determined by their own actions, not by
any external force. He also propounded the doctrine of Anekantavada, which states that truth can be perceived from
multiple perspectives. The same reality may appear different depending on the
viewpoint, context, and observer. This philosophy promotes tolerance and open-mindedness
in society.
Conclusion
The life
of Bhagavan Mahavira is a great journey from luxury to renunciation. His
messages of non-violence, truth, and compassion are extremely relevant in
today’s world, which is increasingly dominated by violence and materialism. It
is true that practicing absolute non-violence in today’s world is challenging,
and some of his teachings may appear difficult to follow. Yet, it would be
wrong to consider them irrelevant. Even after 2500 years, his principles
continue to guide humanity toward peace and righteousness.
*****
Dr. Rajendra Buradikatti
Tuesday, 31
March 2026
