________________
Lord Mahavira
He is sometimes given an epithet 'muni' (9. 1.9, 20) which is generally used for an ordinary ascetic or monk.
That even the Sramanas were using the term 'Mahana'(Brahmana) for their respected persons is welknown from the Dhammapada (26) of the Pali canon, as well as from the Uttaradhyayana (12) of the Jaina canon. So it is but natural that Mahâvîra's one of the many epithets is Mahana (9. 1.23; 9.2. 16; 9.3. 14; 9.4. 17; 9.2. 10; 9.4.3). He is also called 'Nani (9. 1. 16) and 'Mehavi' (9. 1. 16) which indicate that he was not only a person of good character but was endowed with knowledge also. He is again and again given an epithet 'Mahâvîra' (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 "Samane Bhagwam (9.1.1.) and the terms Bhagavam, Bhagavante, Bhagavaya accrue so many times that we can easily surmise that during the period he had become a very respectful 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. 9, 12; 9. 1.23; 9. 2. 16).
202
It is also mentioned that though he was a non-omnicient person (Chaumatthe vi 9. 4. 15) he was akasai-without any defilement and was also vigayagehi-without any longing (9.4. 15). From all these epithets it is clear that though he is given an epithet Bhagavam yet he is not called here in this portion Tirtharnkara. And as regards Bhagvam we should note here that even in the second part later than this portion of the cannon even the ordinary samanas and thaviras are called Bhagavanta (11. 71, 162). Not only this but there was a rule that an ascetic should address even an ordinary woman as 'Bhagavati' (11. 134). This indicates that the term 'Bhagavam' was not used for a leader or the head of the 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 chapter of the Acaranga part I. Here in many places the terms 'Vira' and 'Mahâvîra' are used but it should be noted that they do not refer to Lord Mahâvîra but to other persons who have shown the valour in their ascetic life. (1.172; 1.185, 188; 1.140). We should also note that though while, as we have seen,
