Lord Mahavira – The Great Conqueror

Summary

Duli Chand Jain’s essay provides an accessible overview of Jain doctrine through the life and teachings of Mahavira, the 24th Tirthankara of Jainism. Mahavira was born over 24 centuries ago and is revered as the “great conqueror” because he overcame both external and internal enemies; he propounded a religion that emphasised ahimsa (non‑violence) and compassion towards all living beingsfile:///home/oai/share/split/Jain_Journal_1994_Vol29_No2_Lord_Mahavira.pdf#:~:text=of%20Indian%20culture%20and%20heritage,violence. Jain clarifies that Mahavira did not preach belief in a creator god but replaced it with the doctrine of karma, which teaches that individuals are responsible for their actions and must strive for liberation through right faith, right knowledge and right conductfile:///home/oai/share/split/Jain_Journal_1994_Vol29_No2_Lord_Mahavira.pdf#:~:text=The%20greatest%20contribution%20of%20his,and%20right%20conduct%20together%20lead. In traditional accounts Mahavira renounced his royal life at age 30, spent 12 years in meditation and severe austerities, and attained omniscience; thereafter he wandered for thirty years as a teacher. Jain’s essay focuses less on biography and more on principles: he explains that the core ethical teachings are codified in five great vows—non‑violence, truthfulness, non‑stealing, celibacy and non‑attachment—and that lay followers undertake simpler versions of these vows. The vow of ahimsa is paramount: Mahavira taught that “all beings desire life” and that harming any creature, however small, binds the soul with karmafile:///home/oai/share/split/Jain_Journal_1994_Vol29_No2_Lord_Mahavira.pdf#:~:text=%27%20Non,friendly%20towards%20all%20living%20creatures. The doctrine of karma holds that the soul (jīva) is intrinsically pure and eternal but is defiled by karmic particles attracted through passion‑driven actions; every thought, word and deed has consequences and influences the quality of future birthsfile:///home/oai/share/split/Jain_Journal_1994_Vol29_No2_Lord_Mahavira.pdf#:~:text=The%20Doctrine%20of%20Karma%20According,individual%20occurs%20due%20to%20the. Liberation (moksha) is achieved when the soul frees itself from karmic matter through self‑discipline, renunciation, meditation and knowledge. Jain emphasises that Mahavira denied the existence of a creator god and described the universe as beginningless and self‑regulatingfile:///home/oai/share/split/Jain_Journal_1994_Vol29_No2_Lord_Mahavira.pdf#:~:text=According%20to%20Mahavira%2C%20there%2015,In%20the. Reality is many‑sided (anekantavada), and truth can be approached only by considering multiple perspectives. Mahavira also rejected caste distinctions and insisted that liberation is open to all, regardless of gender or social status. Monks and nuns adopt severe ascetic practices such as fasting, meditation, study and wandering without possessions; householders cultivate non‑violence, charity and control of desires within their means. Jain argues that Mahavira’s philosophy remains relevant: his insistence on non‑violence addresses modern issues of war, environmental destruction and animal welfare; his doctrine of karma encourages personal responsibility; and his rejection of dogmatism fosters tolerance. The article concludes by urging readers to follow Mahavira’s path of self‑conquest to attain inner peace and contribute to a more humane societyfile:///home/oai/share/split/Jain_Journal_1994_Vol29_No2_Lord_Mahavira.pdf#:~:text=According%20to%20Mahavira%2C%20there%2015,In%20the.