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Mahavira
Mahavira had a following in the princely order also. It is a historical truth that without a royal patronage, direct or indirect, propagation of any religion could not be as speedy and wide as expected, Mahavira had staunch followers in King Udayana, Dadhivabana, Šatanika, Capda Pradyota and Sreņika. In addition to these there were also others such as the Gaṇarājās of Kagi and Kosala, the nine Licchavis and Mallakis. Ten lay followers, no less important than the previous ones, mentioned above, have also been referred to in the Uvasagadasão. Klabhika, Campa, Kampilyapura, Rajagṛha, Śravasti, Vapijagrama are some of the many important places visited by Mahavira. In all of these cities, Mahavira had many devout disciples who had fabulous wealth, enjoyed high social status and were all pious-minded, and they did a great lot to propagate the Jaina religion, which found a ready acceptance among a large section of the people. Mahavira's personality evoked immediate response and respect in his disciples. They found in Mahavira a saviour who had a ready solution for their trials and tribulations, here and beyond. Mahavira's words had the force of law, and his character was irresistible. To his followers he was a beacon light, a sheet-anchor.
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In the course of his career as an Enlightened Teacher, he passed the rainy seasons in many big cities such as Vaigali, Rajagirha, Pava, Mithila, Alabhika and Bhadrka, He passed his last rainy season at Pava where in the fourth month on the fifteenth day of the dark half of Karttika, in the last quarter of the night, in King Hastipala's office of the writers, the Enlightened Mahavira breathed his last. He got liberation, final bliss and beatitude. This took place in 527 B.C. at the age of seventytwo. This occasion was a matter for pride and honour for the eighteen chieftains of Kasi and Kogala, as also for the nine Mallakis and Licchavis who, as they all had undying devotion for the departed teacher, celebrated the historical event with bonfires and illuminations proclaiming The light of intelligence is gone and we are making an illumination with the material object. According to Jainas, the traces of the origin of the Divali celebrations are to be found here in this programme of illumination by the confederate kings and chieftains.
It is now an acknowledged fact of history that Buddha and Mahavira were contemporaries. Though they never met, they tried to understand each other's point of view and stated their dispassionate opinions before their respective followers, recluses, lay disciples and devotees.
The teachings of Mahavira can be compressed into three significant words, namely. Ahimsa, Karmavāda and Syädväda.
The Ahimsa of Mahavira comprehends Ahimsa in thought, word and action. It is not a negative principle as is sometimes erroneously believed by some. When we do not help a person when we can, it means Himsā. So it is not merely an abstention from injury but a rendering of active service to others, of course, with nonattachment. Though the aim and end of Jainism is consummation par excellence of one's own personality and thas is individualistic in approach, it does not alto
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