Epithets Of Lord Mahavira In Early Jaina Canons

Author(s): Dalsukh Malvania
Publisher: Dalsukh Malvania
Catalog link: https://jainqq.org/explore/269639/1

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EPITHETS OF LORD MAHAVIRA
IN EARLY JAINA CANONS
By
DALSUKH MALVANIA, AHMEDABAD
There were many groups of the Sramaņas, each of them having a leader. This fact is proved sufficiently by the Pali Pitakas. All such leaders are given the following common epithets in the Pali canon.
. “सङ्घी चेव, गणी च, गणाचरियो च, आतो, यसस्सी, तित्थकरो, साधुसम्मतो बहुजनस्स, रत्तम्, चिरपब्बजितो, अद्घगतो, वयोअनुप्पत्तो" -दीघ सामञफलसुत्त।
In addition to these common epithets in Pāli canon Lord Mahavira, the leader of the group of Nigganthas, was further given such epithets as; " निगण्ठो, आवुसो नाटपुत्तो सब्बञ सब्बदस्सावी, अपरिसेसं आणदस्सनं पटिजानाति, चरतो च मे तितो च सुत्तस्स च जागरस्स च सत्वतं समितं आणदस्सनं पच्चुपठितं ति"-मज्झिमनिकाय, देवासुतं.
In this paper I want to discuss the epithets of Lord Mahavira found in some of the texts of the Jain canonical literature. As these texts are not of the same time, I shall take them one by one according to their chronological order. This procedure will help us to know as to how a cluster of epithets was developed in the course of time, as to how the final one was arrived at, and as to how some of the common epithets became the property of a particular group-leader. The discussion will also make it clear that the epithets given to Lord Mahavira in the Pali Pitakas do not belong to the early period of time. Again it will prove the Acaranga part I to be earlier than the Pali Pitakas. It will also be clear from the discussion that as time passed on, some of these epithets acquired the status of names having lost their status of adjectives.
The epithets, viz. Arihanta, Arhat, Buddha Jina, Vira, Mahavira and Tathāgata were not the sole property of a leader of a particular sect whether Brahmin or Sramapa. But it seems that they became popular amongst the Śramanic sects especially for Mahavira, Gosāla and Buddha with the result that they were dropped by the Brahmin sects for their leaders. Similarly, the term Buddha (139, 177, 882, 204) was used for an intelligent person but after Gautama it became the sole property of Buddhism and became the special name of Gautama. The term Buddha, though used as an epithet in early days for Mahavira, does not denote him in later period. The terms, Vira and

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Mahavira were common for a heroic person, but we see that they have become the real names of Lord Vardhamana ; thus in course of time the original name Vardhamāna was thrown in background giving place to the terms Vira and Mahavira. The terms Jina, and Arhat were common for all the leaders of Sramanas and we see that the word Jaina was not the property of the followers of Lord Mahavira alone. It should be noted that the followers of Buddha were known for a long time as Jainas, but now the case is not so and only the followers of Mahavira are denoted by the word. Same is the case with the term Tathāgata, and we now see that only lord Buddha is denoted by it.
In this way the denotation of these words, though broad in early days, has become limited in course of time. In this context I shall try here to collect the various epithets given to Lord Mahavira in the earlier canonical literature of the Jainas.
Acaranga, Part I The first part of the Acaranga can be sub-divided in two sections. The chapters in the beinning giving the gist of the preaching is the first section and the last chapter, depicting the ascetic life of Lord Mahavira, is the second section. Let us now see the epithets used in them for Lord Mahavira.
In his mendicant life Mahavira calls himself a Bhikkhu' (9. 2. 12.). He is also called Nāyaputta' (9. 1. 10. ) and Nāyasuya indicating his clar, but both of these terms have become his names also.
He is sometimes given an epithet Muni' which is generally used for an ordinary ascetic or monk.
That even the śramaņas were using the term "Māhaņa' (Brāhmaṇa ) for their respected persons is well-known from the Dhammapada of the Pali canon as well as from the Uttaradhyayana of the Jaina canon. So it is but natural that Māhaņa be used as one of the epithets. of Mahavira (9.1. 23; 9. 2. 16, 9. 3. 14; 9. 4.1-9.2.10, 9.4.3). He is also called Nani (9. 1. 10) and Mehavi (9. 1. 16) which fact indicates that he was not only a person of good character but was endowed with knowledge also. He is again and again given the epithet Mahavira' (9.1. 13; 9. 3. 8; 9. 4. 14; 9. 2. 1; 9. 3. 13 ) for his valour shown with regard to his ascetic life. And we see that it has become his real name. He is respectfully called Samana Bhagavam (9. 1. 1.) and the terms Bhagavam, Bhagavonte, Bhagavayā occur so often that we can easily surmise that during the period he had become a highly venerable person amongst many such ascetics (9. 1. 4, 15; 9. 2. 5, 6, 15; 9. 3. 12, 16. 9. 4. 1, 3, 5; 9. 3. 7; 9. 4. 12; 9. 1. 23; 9. 2. 6.

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Though he was not omniscient (Choumatthe vi 9. 4. 15) he was akasai- without any defilement and was also vigayagehi- without any longing (9.4.15).
It is clear that though he is given an epithet like Bhagavam, he is not called here in this portion Tirthańkara. And as regards Bhagavaṁ we should note here that even in the later portion of the canon even the ordinary Sramanas and Sthaviras are called Bhagavanta (II. 71, 162 ). In fact, there was a rule that an ascetic should address even an ordinary woman as • Bhagavati' (II. 134). This indicates that the term Bhagavam' was not used for a leader or the head of a sect, and though a term for showing respect it did not had the meaning of an exalted person.
As a preacher and head of a sect Now we turn to the preaching portion contained in the first eight chapters of the Ācārānga part I. Here in many places the terms . Vira' and
Maharira' are used but it should be noted that they do not refer to Lord Mahavira but to other persons who have shown valour in their ascetic life. (1. 172; 1. 185, 188; 1. 140). We should also note that though while describing Mahavira's ascetic life he is called 'Vira' as well as 'Mahavira', as we have seen, we must conclude that there is the tendency towards the fact that Mahavira should become his name. This also is clearly established by the fact that the Pali Pitakas mention Mahavira as Nigantha Nataputta and not as Mahavira. So we can conclude that Lord Mahavira became famous by that name after the time of Pali Pitaka.
In this part Lord Mahavira is referred to as Nayapeetta' (8. 8. 12), Māhanana maimaya' (200, 206 ), 7991 (1, 10, 15, 16, 23, 45, 52, 58, 90, 185, 214, 216, 220). Once he is referred to as ta vare 3718U 1021, TET ( 200 ). Here we see that he is called Asuprajna and also having at and 74. At other place he is called Kausala' (166). But nowhere he is referred to as Tirthankara. In Dighanikāya etc. though he is given the epithet Tirthankara, it is significant that in Acaranga part I nowhere he is referred to as such. This may signify that this portion of the Acaranga is anterior to Dighanikāya.
Lord Mahavira in this part is called Muni? (153, 159) being ranked with other such ‘munis'.
Here we find the use of Arahanta Bhagavanta' (126) and Jina (5.5) which shows that there were many such persons who were called Arihanta or Jina and Lord Mahavira was one of them.
The epithet Araha' was also used for the Buddha and the use of this term was not absent in the Vedic literature. But when this word was
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used frequently for their leaders by the śramaņas the word was dropped by the Vedic writers.
Like Mahana the term . Veyavi' was also in vogue in ancient days for the learned and so it is used in such sense in the Acäranga ( 139 ). Such is also the case with the terms Aria ( 146, 207, 187) Mahesi ' ( 160 ) and Medhāvi (191). The term 'Jina 'though used (162) in Acărănga part I it is surprising that it is not used with reference to Lord Mahävira.
Sattha (188), though used only once for Mahavira, is frequently used for Buddha.
To conclude, we can say that here the terms Munj, Mahaņa, Nayaputta, Vira, Mahavira and Bhagavan were main epithets for Lord Mahāvira. But we must bear in mind that here also the epithet Tirthankara is not used.
In Pali Pitaka, as we have seen, Lord Mahāvira is referred to again and again by the terms Savvañña and Savvadassi, but in Acărănga we do not come across such terms; instead, we find the terms such as - 3 TU (9. 1.11 ), 312477qfaret (93), THF (150), f ( 3. 2. 9), 1997 (155), Anelisamani (9. 1, 116). Some of these terms may convey the meaning of omniscience, but it is significant that the proper term Savvappu is not used. We will see that this term is frequent in later Jaina literature so we may not be wrong if we conclude that this term is introduced in the period later than the time of the Acaranga part I and this will show that the Ācāranga part I is earlier than the portions of Pali-Pitakas in which this term occurs.
Sutrakstānga, Part I In Sūtrakstānga part I we see further development. Here we can have the common epithets like Samana and Māhana, but many more are added, and some of the early epithets have become names in this part of the Sutrakstanga. In Ācāranga Vira and Mahavira were simple epithets but in Sutraktănga they have become the names (1. 1.1; 1. 1. 27; 14. 2. 22; 1. 9. 24; 1. 14.11.). For the first time Mahāvira is given an epithet of 'Niggantha' (1. 14. 11 ) which appears in Pali-Pitakas as Nigantha, Nataputta. Naya, Nayaputte and Nayasuye are also used in Sūtrakrtanga (1. 1. 27; 2. 3. 32; 2 3. 31 ; 6. 26. 14, 23; 6. 21, 24). Like Mahavira now he is Mahamuni' (1. 9. 24; 2. 2. 15; 2. 1. 14). In Sutrakstānga Kasave indicating his gotra is added " ( 2. 2. 7; 2. 2. 25; 2. 3. 20; 3. 3. 2. 3. 4. 21; 11. 5, 32; 15, 21; 5. 12; 6. 7). Showing his relation to Vaisali he is also known as Vesalic (2. 3. 22). The previous tradition of Jina and Araha and Bhagava is also continued (2. 3. 19; 2. 3. 22; 6. 26; 6. 29; 2. 3. 22; 16. 1; 2. 3. 14). In Sütrakrtanga it is quite clear that there was an order or
Pali-Pilakas is given an epith: 14. 2. 22;1

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religion known as Jipasāsaņa (3. 4. 9) or Jiņāņa Dhammam (6.7) or Bhagavānusāsaņa (2. 3. 14); and we find the mention of Jinavajana (14. 13 ) and Jinahiya (9. 6). The terms Buddha and Tathāgata are also not absent (11. 25; 11. 36; 12. 16; 12. 18; 15. 18; 13. 2; 15. 20 ) but as mentioned above later on they indicated only the Buddha and not Mahāvira. Here also as in Ācārănga the term Savvannû is absent, but we find a ROTT
aft Fluft, (6. 24), Anantacakkhū (6. 6; 6. 25), Savvadamise abhibhaya pāņi (2. 5), damsaņa-nanasilo (6. 14); Apantaņā padaṁsi (9. 24) and evam se udāhu aņuttaraṇāņi aņuttaradamsi anuttaranāņadamsanadhare arahaNayaputte bhagavam Vesàlie (2. 3. 22), Tilogadaṁsi (14. 16) and Jagasavvadamsiņa ( 2. 331 ).
A technical term for an omniscient person is used here for the first time. - yosh as EH-.?., gaat uit het 82. 3, hafa hf 28.84.
The following gātha is curious because there is no mention of Jõāna varana : जमईयं पडुप्पन्नं लागमिस्सं च नाधओ सव्वं मन्नइ त ताई दंसणावरणंतए । १५.१
The following traditional terms are also present in Sūtrakstānga :Niggantha (9. 24); Mahaņa (11.1;9. 1), Mahesi (6. 26), THE (6. 17); Muņi (6. 7), 17(6.28), FHU (6. 14, 23). But it should be noted that the term facerut is not used.
Ācāranga, Part II
In the second part of Ācāranga the life of Mahavira as a householder is given (2. 175). It should be noted that nothing of the kind is found in the Acaranga part I and also in Sūtrakstānga. Here he is depicted as śramapa Bhagavan Mahavira (2 175). The original name Kumara Vardhamāna given by his parents is mentioned (2. 176 ).
The tradition that the epithet Mahavira' was given by the gods seems to have been established here for the first time (2. 1. 177). Here the whole varnaka for Mahavira is thus : Samane Bhagavam Mahavire Nae Nayaputte Nayakalan ivvatte Videhe Videhadinne Videhajacce Videhasumale (2. 179). Here we can see the tendency of depicting him with the epithets derived from his parental names. We are sure that his mother was called Videhadinnā (2. 177). The epithets which were well established such as Jiņa (2. 179 ), Jiņavara, Vira (2. 179 ) etc. are also found here. But here for the first time the element of mythology enters into the field in the form that the gods performed the Titthayaràbhisea (2. 176 ) and also that he was requested by the gods that: tittham pavattehi (2. 179), which can be compared with such a request to the Buddha by the Brahma.

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For the first time he is called here the Titthayara (2. 179), and also Savvanno, the epithet by which he is known in Pali Pitaka as Bhagavain Araham Jine Kevali Savvannu Savvabha-vadarisi (2. 179). And here we find Kevalipannatta dhamma' (2. 179) and again and again Kevali buya' (2. 13, 17, 26, 36, 48, 115, 116, 146, 152, 179) which shows that due to his being an omniscient person his preachings were to be accepted.
Satraktanga, Part II
On the authority of the Niryukti (6) on Acā. we are sure that the second part of Acaranga was added in later times. But such is not the case with the second part of Sutrakṛtänga. Yet we can say that the second part of Su. is later, because even the epithets for Mahavira establish this fact. We can prove that it is not ealier than even the second part of Aca. There is no mention of twelve angas' in the Aca. but the Su. mentions the Ganipiṭaka (2. 1. 11). In Su. we find the mention of Dhammatittha (2.1.8) and Titthayara (2.7. 11). The mention of Coyae pannavagam evamvayasi (2, 3. 2) and Acarya aha' (2. 4. 2, 4) definitely goes to prove its later date. The traditional epithets such as Samaņa (2. 6. 1), Māhaṇa (2. 6. 4), Samane Nayaputte (2. 6. 19 ), Nayaputta ( 2. 6. 40) are found. And we also find the Buddha (2. 6. 42), Muni (2. 6. 42) etc. which are of the same type. Here even the pupil of Mahavira, is called Bhagavam (2. 7. 4). The knowledge of the Lord is called Kevalena punnena nänena (2. 6. 50). The teaching of Lord Mahavira is described as Niggantha Dhamma (2. 6. 42) and Nigganthepavayana (2. 2. 23; 2. 7. 2.) the epithet which is found in Pali Pitaka also. Here for the first time we have the mention of three Jewels viz. Jñana, Darśana and Caritra (2. 7. 14). We are further told that the followers of Parśva were known as Nigganthas and they were specified as påsävaccijja (2. 7.4.)
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In other Angas and non-Angas
In the Angas which are later than Acaranga and Satrakṛtänga generally we find Samane Bhagavaṁ Mahavire. But we must take note of a Varnaka which was well established during canonical period - समणे भगवं महावीरे आइगरे तित्वगरे सहसेबुद्धे पुत्तिमे पुरिससी पुरिसवरपुण्डरी पुरिसवरगन्धहत्थी लोगुत्तमे लोगनाई लोगोष्पदीव लोगपज्जोयकरे अभयदए चक्खुदए मगग्दए सरणदए + धम्मदेसर धम्मसारहा धम्मवरचाउरन्तचकबड़ी अप्पटिसनरनारे विछाउने जिने जव दुबे बोइए मुझे मोदर संवणू सम्बदरिसी ।
3
4
भगवती सू० ५
1. In Mahavyutpatti one of the name of the Buddha is Vira.
2. In the Maho Buddha is called Narottama and Sakyasimha.
3. Bodhisattva is called - Gandhahasti - Mahão 704.
4. In Mahão Saranya and Sarana.
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EPITHETS OF LORD MAHAVIRA IN EARLY JAINA CANONS 253 Here we may remember the improtance of Purusa since the Rgveda. In various names. of Visnu we find Purusottama, Purusapundarika and Purusavara. Gandhahasti is an epithet of the powerful elephant and Gandhagaja is found in Caraka. Lokanatha is also used for Visnu, etc. Lokapradipa is used for the Buddha in Buddhacarita of Asvaghosa., with this Varnaka we may compare the well-known Varnaka of the Buddha which is explained in Visuddhimagga (p. 133 )- HT Hal 3776 सम्यासंबुद्धे विज्जाचरणसंपन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथी सत्था देवमनुस्सानं बुद्धो भगवा'-अंगुत्तर 3. 285