Bhagavana Mahavira and his Relevance in Modern Times

SR No.: 001595
Original Sutra Author: N/A
Author: Narendra Bhanavat, Prem Suman Jain, V P Bhatt
Publisher: Akhil Bharat Varshiya Sadhumargi Jain Sangh
Publication Year: 1976
Total Pages: 236
Language: English
Classification: Book_English, Philosophy, Discourse, & Articles
File Size: 13 MB

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Mahavira and His Relevance
who prepared a ford for the suffering humanity to achieve peace here and bliss elsewhere. In view of the all-embracing character of Mahavira's principles, Samantabhadra, as early as c. 2nd century A.D., called the Tirtha of Mahavira by the name Sarvodaya, which term is so commonly used now-a-days after Gandhiji. At the age of 72, Mahāvira attained Nirvāņa at Pava in 527 B.C. and this day is celebrated with lights all over India as the Divāli day.
A large amount of literature, both ancient and modern, is available on the life and activities of Mahavira; and many myths, miracles and legends have grown about his personality, as usual with all religious dignitaries. Scientific and historical scrutiny unaffected by sectarian prejudice and religious bias is made difficult by the very nature of the sources from which the information has to be gleaned. What I have attempted above is a bare outline of Mahavira's biography. If it is difficult, or beyond the means of historical study, to know all about Mahāvīra, in my humble opinion, it is more important to understand and put into practice the principles preached by Mahavira than to discuss this detail of that about his personal life.
In this connection, you will excuse me, if I make a little digression of introducing to you some aspects of Vaisālī (spelt as Vaishali), the birthplace of Mahavira. The town was at its height of prosperity, and by its association with Mahāvīra it became farfamed in the religious world of India. Teachers from Vaishali preached great principles for the uplift of humanity and lived an austere life of fast and penances; and Mahavira stood out as the most prominent of his contemporaries. According to the Mahāvastu, Buddha sought his first teachers in Alara and Uddaka at Vaishali and even started his life as a Jain under their teachings. After discovering his Middle Path, he became more and more honoured at Vaishali, receiving even royal reception; the city built for him a Kūtagāra-śālā, a pinnacled rest house, in its suburban park known as the Mahāvana. It is at Vaishali that the Second Buddhist Council held; and it came to be looked upon as a holy spot where differences in the Sangha could be ironed out. His celebrated disciple Amrapali was a resident of Vaishali at which place she bequeathed her park to Buddha and the community. Vaishali had its political significance too. It had a Republican Government, and King Chetaka, the Licchavi, Republican President, organized a Federation of Republics comprising Mallakis, and 18 Gaṇa-rājās of Kāśi-Kośala, besides the