Bhagavan Mahavira - His Life and Doctrines

Summary

The article, written by K.C. Lalwani, situates Bhagavan Mahavira within the wider Sramana renaissance of the sixth century B.C., a time when numerous wandering ascetics rejected the ritualism of the Vedas and searched for direct liberation. Lalwani stresses that Mahavira was not the founder of Jainism but the last of twenty‑four Tirthankaras; early Tirthankaras such as Rsabha, Parsva and Aristanemi were recognised long before Mahavira’s birthfile:///home/oai/share/jain_journal_1984_01_520073_std.pdf#:~:text=Jain%20Education%20International%20For%20Private,org. Drawing on canonical sources and historical research, the author argues that Jainism and Buddhism arose independently in the same cultural milieu rather than being reactions to one another; Nirgrantha ascetics and their nine principles existed centuries before the Buddha. Lalwani describes the Bihar region, particularly the Parvvanath Hills, as the cradle of Jainism and notes that many Tirthankaras attained nirvana there. Mahavira’s spiritual trajectory is reconstructed: born into an aristocratic clan, he renounced worldly life at age thirty, practised severe austerities for twelve years and achieved omniscience at age forty‑two. He then taught for thirty years, attracting thousands of lay and monastic followers and reorganising Jain monastic life. Unlike the Vedic and Buddhist traditions, Mahavira emphasised an unmediated understanding of the soul (jiva) as intrinsically pure and capable of liberation without divine grace. Lalwani identifies the five vows—non‑violence, truthfulness, non‑stealing, celibacy/chastity and non‑possession—as the ethical framework through which Mahavira sought to purify human conduct and create a just society. The article also compares Mahavira with the Buddha: both were contemporaries who challenged Brahmanical authority and taught paths of liberation, yet their philosophies diverged in metaphysics and practice. Mahavira’s insistence on anekantavada (non‑absolutism) and syadvada (relativism) recognised multiple perspectives and fostered tolerance, while his rejection of sacrifice and caste hierarchy represented a radical social critique. Lalwani concludes that Mahavira’s message—self‑discipline, compassion toward all life and intellectual openness—remains relevant for modern spiritual seekers.