122-436: In Jainism , a Tirthankara ( IAST : tīrthaṅkara ; lit. ' ford -maker ' ) is a saviour and supreme preacher of the dharma (righteous path). The word tirthankara signifies the founder of a tirtha , a fordable passage across saṃsāra , the sea of interminable birth and death. According to Jains, tirthankaras are the supreme preachers of dharma , who have conquered saṃsāra on their own and made
244-646: A loch (tearing out of hair) with four handfuls instead of the normal five handfuls in Trisasti-salaka-purusa-caritra, which makes his iconography distinctive from other Tirthankaras'. Most of his iconography as per the beliefs of the Śvetāmbara tradition can be found at Palitana temples . Rishabhanatha's hairlocks have been depicted in first century CE sculptures found in Mathura and Causa. Paintings of him usually depict legendary events of his life. Some of these include his marriage, and Indra performing
366-542: A 9th-century Sanskrit poem, and a 10th-century Kannada language commentary on it by the poet Adikavi Pampa (fl. 941 CE), written in Champu style, a mix of prose and verse and spread over sixteen cantos, deals with the ten lives of Rishabhanatha and his two sons. In 11th century, Śvetāmbara monk Acharya Vardhamansuri wrote Adinathcharit , an 11000-verse-long biography of Rishabhanatha in Prakrit. The life of Lord Rishabhanatha
488-484: A Jain householder is the voluntary ritual practice of "assuming temporary ascetic status". There are many rituals in Jainism's various sects. According to Dundas, the ritualistic lay path among Śvētāmbara Jains is "heavily imbued with ascetic values", where the rituals either revere or celebrate the ascetic life of tirthankaras, or progressively approach the psychological and physical life of an ascetic. The ultimate ritual
610-567: A Jain mendicant for the period. Śvētāmbara Jains do similarly in the eight day paryusana with samvatsari-pratikramana . The practice is believed to remove karma from one's soul and provides merit ( punya ). A "one day" fast lasts about 36 hours, starting at sunset before the day of the fast and ending 48 minutes after sunrise the day after. Among laypeople, fasting is more commonly observed by women, as it shows their piety and religious purity, gains merit earning and helps ensure future well-being for their family. Some religious fasts are observed in
732-424: A body are called Siddhas (liberated souls). Only a soul with human body can attain enlightenment and liberation. The liberated beings are the supreme beings and are worshipped by all heavenly, earthly and hellish beings who aspire to attain liberation themselves. Purification of soul and liberation can be achieved through the path of three jewels: Samyak Darśana (Correct View), meaning faith, acceptance of
854-411: A duty to rescue all creatures", but resulting from "continual self-discipline", a cleansing of the soul that leads to one's own spiritual development which ultimately affects one's salvation and release from rebirths. Jains believe that causing injury to any being in any form creates bad karma which affects one's rebirth, future well-being and causes suffering. Late medieval Jain scholars re-examined
976-416: A fifth handful, Indra requested him not to do so, because the remaining hair 'shone like emerald on his golden soulders'. Jains believe that people did not know the procedure to offer food to a monk, since Rishabhanatha was the first one. His great-grandson, Shreyansa, a king of Gajapura (now Hastinapur ) after recalling his previous birth in which he had offered food to a Jain monk keeping in mind all
1098-414: A half months remaining of the third e ra . According to medieval era Jain texts, Rishabhanatha performed asceticism for millions of years, then returned to Ashtapada where he fasted and performing inner meditation to his moksha. They further state that Indra came with his fellow gods from the heavens after that, to perform rituals of the place from where Rishabhanatha attained moksha . The Ādi purāṇa ,
1220-499: A major Jain text records the life accounts of Rishabhanatha as well as ten previous incarnations according to the Digambara tradition. For Rishabhanatha's biography in accordance with the Śvetāmbara tradition is found in several texts such as Hemachandra's Trishashti-Shalakapurusha-Charitra and Adinathcharitra written by Acharya Vardhamansuri. Jain tradition associates the life of a tirthankara to five auspicious events called
1342-416: A major Jain text, lists 16 observances that lead to the bandha (bondage) of this karma : Five auspicious events called Pañca kalyāṇaka mark every tirthankara 's life: After attaining kevalajñāna , the tirthankara preaches the path to liberation in the samavasarana . According to Jain texts, devas (heavenly beings) erect the heavenly pavilion where devas , humans, and animals assemble to hear
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#17330857654621464-495: A path for others to follow. After understanding the true nature of the self or soul, the Tīrthaṅkara attains kevala jnana (omniscience). A Tirthankara provides a bridge for others to follow them from saṃsāra to moksha (liberation). In Jain cosmology , the wheel of time is divided into two halves, Utsarpiṇī , the ascending time cycle, and avasarpiṇī , the descending time cycle (said to be current now). In each half of
1586-451: A place where 23 out of 24 Tirthankaras preached, along with Rishabha. Numerous monks are believed to have attained their liberation from cycles of rebirth there, and a large temple within the complex is dedicated to Rishabha commemorating his enlightenment in Ayodhya . The central Rishabha icon of this complex is called Adinatha or simply Dada (grandfather). This icon is the most revered of all
1708-464: A predominantly lacto-vegetarian lifestyle. Parasparopagraho jīvānām (the function of souls is to help one another) is the faith's motto, and the Namokar Mantra is its most common and strongest prayer. Jainism is one of the oldest religions still practiced today. It has two major ancient sub-traditions, Digambaras and Śvētāmbaras , which hold different views on ascetic practices, gender, and
1830-468: A ritual known as abhisheka (consecration). He is sometimes shown presenting a bowl to his followers and teaching them the art of pottery, painting a house, or weaving textiles. The visit of his mother Marudevi is also shown extensively in painting. He is also associated with his Bull emblem, the Nyagrodha tree, Gomukha (bull-faced) Yaksha , and Chakreshvari Yakshi . Statue of Ahimsa , carved out of
1952-458: A single rock, is a 108 feet (33 m) tall (121 feet (37 m) including pedestal) statue of Rishabhanatha and is 1,840 sq feet in size. It is said to be the world's tallest Jain idol. It is located 4,343 feet (1,324 m) above from sea level, at Mangi-Tungi hills near Nashik (Maharashtra). Officials from the Guinness Book of World Records visited Mangi Tungi and awarded the engineer of
2074-523: A social and supportive female group. Long fasts are celebrated by friends and families with special ceremonies. Jainism considers meditation ( dhyana ) a necessary practice, but its goals are very different from those in Buddhism and Hinduism. In Jainism, meditation is concerned more with stopping karmic attachments and activity, not as a means to transformational insights or self-realization in other Indian religions. According to Padmanabh Jaini , Sāmāyika
2196-526: A spiritual teacher, but the one who founded knowledge in its various forms. He is depicted as a form of culture hero for the current cosmological cycle. Traditional sources state that Rishabhanatha was the first king who established his capital at Vinitanagara (Ayodhya). He is claimed to have given first laws for governance by a king. He is said to have established the three-fold varna system based on professions consisting of kshatriyas (warriors), vaishyas (merchants) and shudras (artisans). Bharata
2318-411: A stricter vow by eating only once a day. Jains fast particularly during festivals. This practice is called upavasa , tapasya or vrata , and may be practiced according to one's ability. Digambaras fast for Dasa-laksana-parvan , eating only one or two meals per day, drinking only boiled water for ten days, or fasting completely on the first and last days of the festival, mimicking the practices of
2440-665: A universal religious tolerance", and a teaching of "plurality" and "benign attitude to other [ethical, religious] positions". Dundas states this is a misreading of historical texts and Mahāvīra's teachings. According to him, the "many pointedness, multiple perspective" teachings of the Mahāvīra is about the nature of absolute reality and human existence. He claims that it is not about condoning activities such as killing animals for food, nor violence against disbelievers or any other living being as "perhaps right". The five vows for Jain monks and nuns, for example, are strict requirements and there
2562-400: Is anekāntavāda , from anekānta ("many-sidedness," etymologically " non -oneness" or "not being one") and vada ("doctrine"). The doctrine states that truth and reality are complex and always have multiple aspects. It further states that reality can be experienced, but cannot be fully expressed with language. It suggests that human attempts to communicate are Naya , "partial expression of
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#17330857654622684-440: Is sallekhana , a religious death through ascetic abandonment of food and drinks. The Digambara Jains follow the same theme, but the life cycle and religious rituals are closer to a Hindu liturgy. The overlap is mainly in the life cycle (rites-of-passage) rituals, and likely developed because Jain and Hindu societies overlapped, and rituals were viewed as necessary and secular. Jains ritually worship numerous deities, especially
2806-1022: Is a "religious death" ritual observed at the end of life, historically by Jain monks and nuns, but rare in the modern age. In this vow, there is voluntary and gradual reduction of food and liquid intake to end one's life by choice and with dispassion, This is believed to reduce negative karma that affects a soul's future rebirths. Of the major Indian religions, Jainism has had the strongest ascetic tradition. Ascetic life may include nakedness, symbolizing non-possession even of clothes, fasting, body mortification, and penance, to burn away past karma and stop producing new karma, both of which are believed essential for reaching siddha and moksha ("liberation from rebirths" and "salvation"). Jain texts like Tattvartha Sūtra and Uttaradhyayana Sūtra discuss austerities in detail. Six outer and six inner practices are oft-repeated in later Jain texts. Outer austerities include complete fasting, eating limited amounts, eating restricted items, abstaining from tasty foods, mortifying
2928-985: Is a fundamental tenet of Jainism. It holds that one must abandon all violent activity and that without such a commitment to non-violence all religious behavior is worthless. In Jain theology, it does not matter how correct or defensible the violence may be, one must not kill or harm any being, and non-violence is the highest religious duty. Jain texts such as Ācārāṅga Sūtra and Tattvarthasūtra state that one must renounce all killing of living beings, whether tiny or large, movable or immovable. Its theology teaches that one must neither kill another living being, nor cause another to kill, nor consent to any killing directly or indirectly. Furthermore, Jainism emphasizes non-violence against all beings not only in action but also in speech and in thought. It states that instead of hate or violence against anyone, "all living creatures must help each other". Jains believe that violence negatively affects and destroys one's soul, particularly when
3050-478: Is a practice of "brief periods in meditation" in Jainism that is a part of siksavrata (ritual restraint). The goal of Sāmāyika is to achieve equanimity, and it is the second siksavrata . The samayika ritual is practiced at least three times a day by mendicants, while a layperson includes it with other ritual practices such as Puja in a Jain temple and doing charity work. According to Johnson, as well as Jaini, samayika connotes more than meditation, and for
3172-421: Is a sin in Jainism, with negative karmic effects. Jainism states that souls begin in a primordial state, and either evolve to a higher state or regress if driven by their karma. It further clarifies that abhavya (incapable) souls can never attain moksha (liberation). It explains that the abhavya state is entered after an intentional and shockingly evil act. Souls can be good or evil in Jainism, unlike
3294-513: Is a wandering mendicant in the Digambara tradition, or a resident mendicant in the Śvētāmbara tradition. For Jain laypersons, it recommends limited possession of property that has been honestly earned, and giving excess property to charity. According to Natubhai Shah, aparigraha applies to both the material and the psychic. Material possessions refer to various forms of property. Psychic possessions refer to emotions, likes and dislikes, and attachments of any form. Unchecked attachment to possessions
3416-513: Is accepted as a truth, as in Hinduism but not Buddhism. The cycle of rebirths has a definite beginning and end in Jainism. Jain theosophy asserts that each soul passes through 8,400,000 birth-situations as they circle through Saṃsāra , going through five types of bodies: earth bodies, water bodies, fire bodies, air bodies and vegetable lives, constantly changing with all human and non-human activities from rainfall to breathing. Harming any life form
3538-605: Is also detailed in Mahapurana of Jinasena , Trisasti-salaka-purusa-caritra by the Śvetāmbara monk Acharya Hemachandra , Kalpa Sutra (a Śvetāmbara Jain text written by Bhadrabāhu that contains the biographies of some of the Tirthankaras), and Jambudvipa-prajnapti . Bhaktamara Stotra by Acharya Manatunga is one of the most prominent prayers mentioning Rishabhanatha. There is mention of Rishabha in Hindu texts , such as in
3660-450: Is an Indian religion . Jainism traces its spiritual ideas and history through the succession of twenty-four tirthankara s (supreme preachers of Dharma ), with the first in the current time cycle being Rishabhadeva , whom the tradition holds to have lived millions of years ago, the twenty-third tirthankara Parshvanatha , whom historians date to the 9th century BCE , and the twenty-fourth tirthankara Mahavira , around 600 BCE. Jainism
3782-592: Is believed that during this speech, there is no unhappiness for miles around the site. Jainism postulates that time has no beginning or end. It moves like the wheel of a cart. The wheel of time is divided into two halves, Utsarpiṇī (ascending half cycle) and Avasarpiṇī (descending half cycle). 24 tirthankaras are born in each half of this cycle. In Jain tradition, the tirthankaras were royal in their final lives, and Jain texts record details of those lives. Their clan and families are also among those recorded in legendary stories. According to Jain canons, Rishabhanatha ,
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3904-465: Is believed to have become a monk in Siddharta-garden, in the outskirts of Ayodhya, under Ashoka tree on the ninth day of the month of Chaitra Krishna (Hindu calendar). Tirthankaras usually tear out five handfuls of their hair at initiation. Śvetāmbara text Trisasti-salaka-purusa-caritra mentions Rishabhanatha tore only four handfuls of his hair. Just as the moment he was about to pull and tear
4026-526: Is believed to have been born 10 years ago and lived for a span of 8,400,000 purva (592.704 × 10 years). His height is described in the Jain texts to be 500 bows (1312 ells ), or about 4920 feet/1500 meters. Such descriptions of non-human heights and age are also found for the next 21 Tirthankaras in Jain texts and according to Kristi Wiley – a scholar at University of California Berkeley known for her publications on Jainism. Most Indologists and scholars consider all
4148-487: Is called devapuja , and is found in all Jain sub-traditions. Typically, the Jain layperson enters the Derasar (Jain temple) inner sanctum in simple clothing and bare feet with a plate filled with offerings, bows down, says the namaskar , completes his or her litany and prayers, sometimes is assisted by the temple priest, leaves the offerings and then departs. Jain practices include performing abhisheka (ceremonial bath) of
4270-532: Is celebrated by Jains as Akshaya Tritiya . In devotion to Rishabhanatha, Śvetāmbara Jains perform a 400-day-long fast, in which they consume food on alternating days. This religious practice is known as Varshitap. The fast is broken on Akshaya Tritiya . He attained Moksha on Mount Asthapada (Kailash). The text Adi Purana by Jinasena , Aadesvarcharitra within the Trishashti-Shalakapurusha-Charitra by Hemachandra are accounts of
4392-411: Is considered an eternal dharma with the tirthankaras guiding every time cycle of the cosmology . Central to understanding Jain philosophy is the concept of bhedvigyān , or the clear distinction in the nature of the soul and non-soul entities. This principle underscores the innate purity and potential for liberation within every soul , distinct from the physical and mental elements that bind it to
4514-426: Is considered as "faith in the tattvas ". The spiritual goal in Jainism is to reach moksha for ascetics, but for most Jain laypersons, it is to accumulate good karma that leads to better rebirth and a step closer to liberation. Jain philosophy accepts three reliable means of knowledge ( pramana ). It holds that correct knowledge is based on perception ( pratyaksa ), inference ( anumana ) and testimony ( sabda or
4636-412: Is credited in Jainism to have invented and taught fire, cooking and all the skills needed for human beings to live. In total, Rishabhanatha is said to have taught seventy-two sciences to men and sixty-four to women. The institution of marriage is stated to have come into existence after his marriage to Sunanda marked the precedence. According to Paul Dundas , Rishabhanatha, in Jainism, is thus not merely
4758-433: Is described as a just and kind ruler in Jain texts, who was not attached to wealth or vices. Rishabhanatha was born in bhoga-bhumi or the age of omnipresent happiness. It is further suggested that no one had to work because of miraculous wish-fulfilling trees called the kalpavrikshas . It is stated that people approached the king for help due to decreased efficacy of the trees with passage of time. Rishabhanatha
4880-446: Is encouraged if there are concerns about animal welfare. Jain monks, nuns and some followers avoid root vegetables such as potatoes, onions, and garlic because tiny organisms are injured when the plant is pulled up, and because a bulb or tuber's ability to sprout is seen as characteristic of a higher living being. Jain monks and advanced lay people avoid eating after sunset, observing a vow of ratri-bhojana-tyaga-vrata . Monks observe
5002-458: Is identifiable by the locks of hair falling on his shoulders. Sometimes Suparshvanath is shown with a small snake-hood. The symbols are marked in the centre or the corner of the statue's pedestal. The Jain sects Digambara and Śvetāmbara have different depictions of idols. Digambara images are naked without any ornamentation, whereas Śvetāmbara ones are clothed and decorated with temporary ornaments. The images are often marked with Srivatsa on
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5124-481: Is no "perhaps" about them. Similarly, since ancient times, Jainism co-existed with Buddhism and Hinduism according to Dundas, but Jainism disagreed, in specific areas, with the knowledge systems and beliefs of these traditions, and vice versa. The third main principle in Jainism is aparigraha which means non-attachment to worldly possessions. For monks and nuns, Jainism requires a vow of complete non-possession of any property, relations and emotions. The ascetic
5246-448: Is not" to metaphysical questions. The Mahāvīra, in contrast, taught his followers to accept both "it is", and "it is not", qualified with "perhaps", to understand Absolute Reality. The permanent being is conceptualized as jiva (soul) and ajiva (matter) within a dualistic anekāntavāda framework. According to Paul Dundas , in contemporary times the anekāntavāda doctrine has been interpreted by some Jains as intending to "promote
5368-458: Is observed by Jains as the anniversary of Mahāvīra's attainment of moksha . The Hindu festival of Diwali is also celebrated on the same date ( Kartika Amavasya ). Jain temples, homes, offices, and shops are decorated with lights and diyas (small oil lamps). The lights are symbolic of knowledge or removal of ignorance. Sweets are often distributed. On Diwali morning, Nirvan Ladoo is offered after praying to Mahāvīra in all Jain temples across
5490-462: Is represented either in the lotus position ( Padmasana ) or in the meditation Khadgasana ( Kayotsarga ) posture. The latter, which is similar to the military standing at attention , is a difficult posture to hold for long and is preferred by Jains because it minimizes the amount of the body in contact with the earth, and thus the risk to sentient creatures living in or on it. If seated, they are usually depicted seated with their legs crossed in front,
5612-460: Is said to have added the fourth varna , brahmin to the system. Jain legends talk about a dance of celestial dancers organised in Rishabhanatha's royal assembly hall by Indra , the heavenly-king of the first heaven. Nilanjana, one of the dancers, is said to have died in midst of the series of vigorous dance movements. The sudden death of Nilanjana is said to have reminded Rishabhanatha of
5734-416: Is said to have spent a thousand years performing austerities before attaining kevala jnana (omniscience) under a banyan tree on the 11th day of falgun -krishna (a month in traditional calendar) after destroying all four of his ghati- karma . The Devas (heavenly beings) are suggested to have created divine preaching halls known as samavasaranas for him after that. He is believed to have given
5856-429: Is said to result in direct harm to one's personality. Jainism teaches five ethical duties, which it calls five vows. These are called anuvratas (small vows) for Jain laypersons, and mahavratas (great vows) for Jain mendicants. For both, its moral precepts preface that the Jain has access to a guru (teacher, counsellor), deva (Jina, god), doctrine, and that the individual is free from five offences: doubts about
5978-470: Is suggested to have attained Nirvana or moksha , destroying all four of his aghati- karma . This is marked as liberation of his soul from the endless cycle of rebirths to stay eternally at siddhaloka . His death is believed in Jainism to have occurred on Ashtapada (also known as Mount Kailash ) on the fourteenth day of Magha Krishna (Hindu Calendar). His total age at that time is suggested to be 84 lakh purva years, with three years and eight and
6100-411: Is the first tirthankara (Supreme preacher) of Jainism . He was the first of twenty-four teachers in the present half-cycle of time in Jain cosmology, and called a "ford maker" because his teachings helped one cross the sea of interminable rebirths and deaths . The legends depict him as having lived millions of years ago. He was the spiritual successor of Sampratti Bhagwan, the last Tirthankara of
6222-432: Is then said to have taught them six main professions. These were: (1) Asi (swordsmanship for protection), (2) Masi (writing skills), (3) Krishi (agriculture), (4) Vidya (knowledge), (5) Vanijya (trade and commerce) and (6) Shilp (crafts). In other words, he is credited with introducing karma-bhumi (the age of action) by founding arts and professions to enable householders to sustain themselves. Rishabhanatha
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#17330857654626344-674: Is treated as absolute. The doctrine is ancient, found in Buddhist texts such as the Samaññaphala Sutta . The Jain Agamas suggest that Mahāvīra's approach to answering all metaphysical philosophical questions was a "qualified yes" ( syāt ). These texts identify anekāntavāda as a key difference from the Buddha 's teachings. The Buddha taught the Middle Way, rejecting extremes of the answer "it is" or "it
6466-505: Is usual in Indian sculpture, the depiction takes relatively little interest in accurate depiction of musculature and bones but is interested in modeling outer surfaces as broad swelling forms. The ears are extremely elongated, alluding to the heavy earrings the figures wore in their early lives before they took the path to enlightenment, when most were wealthy, if not royal. Sculptures with four heads are not uncommon in early sculpture, but unlike
6588-401: Is usually depicted in the lotus position or kayotsarga , a standing posture of meditation. The distinguishing features of Rishabhanatha are his long locks of hair which fall on his shoulders, and an image of a bull in sculptures of him. In accordance with the Śvetāmbara tradition, almost all idols depicting Rishabhanatha have hairlocks on both his shoulders, in accordance with the mention of
6710-521: The Jinas . In Jainism a Jina as deva is not an avatar (incarnation), but the highest state of omniscience that an ascetic tirthankara achieved. Out of the 24 tirthankaras, Jains predominantly worship four: Mahāvīra, Parshvanatha , Neminatha and Rishabhanatha . Among the non- tirthankara saints, devotional worship is common for Bahubali among the Digambaras. The Panch Kalyanaka rituals remember
6832-721: The Rigveda , Vishnu Purana and Bhagavata Purana (in 5th canto). In later texts, such as the Bhagavatapurana , he is described as an avatar of Vishnu , a great sage, known for his learning and austerities. Rishabhanatha is also mentioned in Buddhist literature . It speaks of several tirthankara and includes Rishabhanatha along with: Padmaprabha , Chandraprabha , Pushpadanta , Vimalanatha , Dharmanatha , and Neminatha . A Buddhist scripture named Dharmottarapradipa mentions Rishabhanatha as an Apta (Tirthankara). Rishabhanatha
6954-405: The pancha kalyanaka . These include garbha (mother's pregnancy), janma (birth), diksha (initiation), kevalyagyana (omniscience) and moksha (liberation). According to Jain cosmology , the universe does not have a temporal beginning or end. Its "Universal History" divides the cycle of time into two halves ( avasarpiṇī and utsarpiṇī ) with six aras (spokes) in each half, and
7076-611: The Ahiṃsā doctrine when faced with external threat or violence. For example, they justified violence by monks to protect nuns. According to Dundas , the Jain scholar Jinadattasuri wrote during a time of destruction of temples and persecution that "anybody engaged in a religious activity who was forced to fight and kill somebody would not lose any spiritual merit but instead attain deliverance". However, examples in Jain texts that condone fighting and killing under certain circumstances are relatively rare. The second main principle of Jainism
7198-670: The Rishi-mandala including the tirthankaras . The Jain tantric traditions use mantra and rituals that are believed to accrue merit for rebirth realms. The most important annual Jain festival is called the Paryushana by Svetambaras and Dasa lakshana parva by the Digambaras. It is celebrated from the 12th day of the waning moon in the traditional lunisolar month of Bhadrapada in the Indian calendar . This typically falls in August or September of
7320-414: The ajiva (non-living). Jains distinguish a substance from a complex body, or thing, by declaring the former a simple indestructible element, while the latter is a compound made of one or more substances that can be destroyed. Tattva connotes reality or truth in Jain philosophy and is the framework for salvation. According to Digambara Jains, there are seven tattvas : the sentient ( jiva or living),
7442-478: The five major vows for monks and 12 minor vows for laity. He is believed to have established the sangha (four-fold religious order) consisting of male and female mendicants and disciples. His religious order is mentioned in Kalpa Sutra to have consisted of 84,000 sadhus (male monks) and 3,000,000 sadhvis (female monks). Rishabhanatha is said to have preached the principles of Jainism far and wide. He
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#17330857654627564-458: The nondualism of some forms of Hinduism and Buddhism. According to Jainism, a Siddha (liberated soul) has gone beyond Saṃsāra , is at the apex, is omniscient, and remains there eternally. Jain texts propound that the universe consists of many eternal lokas (realms of existence). As in Buddhism and Hinduism, both time and the universe are eternal, but the universe is transient. The universe, body, matter and time are considered separate from
7686-441: The tirthankara . A samavasarana is a three-level structure. The lowest level, made of rajat (silver), is the parking space for vehicles. The second is the svarna (gold) level. All animals reside in the svarna level, while the highest level, made of precious gems, is reserved for various important figures, such as kings and their families, the devas and the ascetics. Humans and animals hear a tirthankara 's speech in their language. It
7808-820: The tirthankaras . Their monasticism rules differ, as does their iconography . Śvētāmbara has had more female than male mendicants, where Digambara has mostly had male monks and considers males closest to the soul's liberation. The Śvētāmbaras believe that women can also achieve liberation through asceticism and state that the 19th Tirthankara Māllīnātha was female, which Digambara rejects. Early Jain images from Mathura depict Digambara iconography until late fifth century CE where Svetambara iconography starts appearing. Rishabhanatha • 2 daughters: Mahasati Brāhmī and Mahasati Sundarī Rishabhanatha ( Devanagari : ऋषभनाथ), also Rishabhadeva (Devanagari: ऋषभदेव, Ṛṣabhadeva ), Rishabha (Devanagari: ऋषभ, Ṛṣabha ) or Ikshvaku (Devanagari: इक्ष्वाकु, Ikṣvāku ),
7930-460: The 108 ft tall Rishabhdeva statue, C R Patil, the official certificate for the world's tallest Jain idol. In 2016, a 108 feet idol of Rishabhnatha (Adinatha) was installed at Palitana . In Madhya Pradesh , there is the Bawangaja (meaning 52 yards (156 ft)) hill, near Barwani with a Gommateshvara figure covered on the top of it. This site is important to Jain pilgrims particularly on
8052-523: The 2011 census. Outside India, some of the largest Jain communities can be found in Canada , Europe , and the United States . Japan is also home to a fast-growing community of converts. Major festivals include Paryushana and Das Lakshana , Ashtanika , Mahavir Janma Kalyanak , Akshaya Tritiya , and Dipawali . Jainism is transtheistic and forecasts that the universe evolves without violating
8174-517: The Gregorian calendar. It lasts eight days for Svetambaras, and ten days among the Digambaras. It is a time when lay people fast and pray. The five vows are emphasized during this time. Svetambaras recite the Kalpasūtras , while Digambaras read their own texts. The festival is an occasion where Jains make active effort to stop cruelty towards other life forms, freeing animals in captivity and preventing
8296-478: The Jain text Tattvartha sūtra , the first two are indirect knowledge and the remaining three are direct knowledge. According to Jainism, the existence of "a bound and ever changing soul" is a self-evident truth, an axiom which does not need to be proven. It maintains that there are numerous souls, but every one of them has three qualities ( Guṇa ): consciousness ( chaitanya , the most important), bliss ( sukha ) and vibrational energy ( virya ). It further claims
8418-463: The Mahāvīra (Vardhamana) set an example by performing severe austerities for twelve years. Monastic organization, sangh , has a four-fold order consisting of sadhu (male ascetics, muni ), sadhvi (female ascetics, aryika ), śrāvaka (laymen), and śrāvikā (laywomen). The latter two support the ascetics and their monastic organizations called gacch or samuday , in autonomous regional Jain congregations. Jain monastic rules have encouraged
8540-757: The Tirthankaras, particularly Rishabha. Yoga Vasishta, Chapter 15 of Vairagya Khanda, Sloka 8, gives the saying of Rama : I am not Rama. I have no desire for material things. Like Jina I want to establish peace within myself. Champat Rai Jain , a 20th-century Jain writer, claimed that the " Four and Twenty Elders " mentioned in the Book of Revelation (the final book of the Christian Bible ) are "Twenty-four Tirthankaras ". Jainism Jainism ( / ˈ dʒ eɪ n ɪ z əm / JAY -niz-əm ), also known as Jain Dharma ,
8662-458: The birth of a chakravartin or a tirthankara, according to the supposed explanation by Indra to Marudevi. Rishabhanatha is believed to have had two wives, Sunanda and Sumangala. Sumangala is claimed to be the mother of ninety-nine sons (including Bharata ) and one daughter, Brahmi. Sunanda is believed to be the mother of Bahubali and Sundari. Jain texts state that Rishabhanatha taught his daughters Brahmi and Sundari, Brahmi script and
8784-456: The body of a heavenly celestial do so because of their positive karma. It is further stated that they possess a more transcendent knowledge about material things and can anticipate events in the human realms. However, once their past karmic merit is exhausted, it is explained that their souls are reborn again as humans, animals or other beings. The perfect enlightened souls with a body are called Arihants (victors) and perfect souls without
8906-407: The chest and Tilaka on the forehead. Srivatsa is one of the ashtamangala (auspicious symbols), which sometimes resembles fleur-de-lis , an endless knot , a flower, or a diamond-shaped symbol. The bodies of tirthankara statues are exceptionally consistent throughout over 2,000 years of the historical record. The bodies are rather slight, with very wide shoulders and a narrow waist. Even more than
9028-584: The comparable Hindu images, these represent four different tirthanakaras , not four aspects of the same deity. Multiple extra arms are avoided in tirthanakara images, though their attendants or guardians may have them. The first Tirthankara , Rishabhanatha is mentioned in Hindu texts like the Rigveda , Vishnupurana , and Bhagwata Purana . The Yajurveda mentions the name of three Tīrthaṅkaras: Ṛiṣhabha, Ajitnātha and Ariṣṭanemi. The Bhāgavata Purāṇa includes legends about
9150-553: The council, the Śvētāmbara adopted the texts they had preserved as canonical scriptures, which Digambara has ever since rejected. This council is believed to have solidified the historic schism between these two major traditions of Jainism. The earliest record of Digambara beliefs is contained in the Prakrit Suttapahuda of Kundakunda . Digambaras and Śvētāmbara differ in their practices and dress code, interpretations of teachings, and on Jain history especially concerning
9272-634: The cycle of birth and rebirth . Recognizing and internalizing this separation is essential for spiritual progress and the attainment of samyak darshan or self realization , which marks the beginning of the aspirant's journey towards liberation . The three main pillars of Jainism are ahiṃsā (non-violence), anekāntavāda (non-absolutism), and aparigraha (asceticism). Jain monks take five main vows: ahiṃsā (non-violence), satya (truth), asteya (not stealing), brahmacharya (chastity), and aparigraha (non-possessiveness). These principles have affected Jain culture in many ways, such as leading to
9394-407: The cycle, exactly 24 tirthankaras grace this part of the universe. There have been infinitely many tirthankaras in the past. The first tirthankara in the present cycle (Hunda Avsarpini) was Rishabhanatha , who is credited with formulating and organising humans to live in a society harmoniously. The 24th and last tirthankara of the present half-cycle was Mahavira (599 BC–527 BC). History records
9516-406: The cycles keep repeating perpetually. Twenty-four Tirthankaras appear in every half , the first Tirthankara founding Jainism each time after the destruction of dharma at the end of each half cycle of time. This is similar to, but not completely the same as the idea of destruction of dharma at the end of Kali Yuga in Hindu mythology . In the present time cycle, Rishabhanatha is credited as being
9638-437: The dancers sent by Indra in his courtroom, reminded him of the world's transitory nature, and he developed a desire for renunciation. After his renunciation, the legends as described in major Jain texts such as Hemachandra's Trishashti-Shalakapurusha-Charitra and Adinathcharitra written by Acharya Vardhamansuri state Rishabhanatha travelled without food for 400 days. The day on which he got his first ahara (food)
9760-444: The dietary restrictions and preparing it to be free from all faults, offered him sugarcane juice ( ikshu-rasa ) with required procedure to break 400-days-long fast . Jains celebrate the event as Akshaya tritiya every year on the third day of the bright fortnight of the month Vaishaka (usually April). It is believed to be the starting of the ritual of ahara- daana (food offerings) from layperson to mendicants. Rishabhanatha
9882-526: The events of his life and teachings. His iconography includes ancient idols such as at Kulpak Tirth and Palitana temples as well as colossal statues such as Statue of Ahimsa , Bawangaja and those erected in Gopachal hill . His icons include the eponymous bull as his emblem, the Nyagrodha tree, Gomukha (bull-faced) Yaksha , and Chakreshvari Yakshi . Rishabhanatha is known by many names including Adinatha, Adishwara, Yugadeva and Nabheya. Ādi purāṇa ,
10004-591: The existence of Mahavira and his predecessor, Parshvanatha , the 23rd tirthankara . A tirthankara organises the sangha , a fourfold order of male and female monastics , srāvakas (male followers) and śrāvikā s (female followers). The tirthankara's teachings form the basis for the Jain canons . The inner knowledge of tirthankara is believed to be perfect and identical in every respect, and their teachings contain no contradictions. The degree of elaboration varies according to society's spiritual advancement and purity during their period of leadership. The higher
10126-413: The faith, indecisiveness about the truths of Jainism, insincerity of desire for Jain teachings, non-recognition of fellow Jains, and insufficient admiration of fellow Jains' spiritual endeavors. Such a person undertakes the following Five vows of Jainism: Jainism prescribes seven supplementary vows, including three guņa vratas (merit vows) and four śikşā vratas . The Sallekhana (or Santhara ) vow
10248-659: The first tirthankara , founded the Ikshvaku dynasty , from which 21 other tirthankaras rose over time. Two tirthankaras – Munisuvrata , the 20th, and Neminatha , the 22nd – belonged to the Harivamsa dynasty. In Jain tradition, the 20 tirthankaras attained moksha on Mount Shikharji , in the present Indian state of Jharkhand . Rishabhanatha attained nirvana on Mount Ashtāpada (Mount Kailash), Vasupujya in Champapuri , Bihar , Neminatha on Mount Girnar , Gujarat , and Mahavira,
10370-479: The first tīrthaṅkara . Usually, all the tīrthaṅkaras are born in the fourth spoke of the half cycle. However, Rishabhanatha is an exception as he was born at the end of the third half (known as sukhamā-dukhamā e rā ). Rishabhanatha is said to be the founder of Jainism in the present Avsarpini (a time cycle) by all sub-traditions and sects of Jainism. Jain chronology places Rishabhanatha in historical terms, as someone who lived millions of years ago. He
10492-433: The first 22 of 24 Tirthankaras to be prehistorical, or historical and a part of Jain mythology. However, among Jain writers and some Indian scholars, some of the first 22 Tirthankaras are considered to reflect historical figures, with a few conceding that the inflated biographical statistics are mythical. According to Sarvepalli Radhakrishnan , a professor of comparative religions and philosophy at Oxford who later became
10614-452: The first eon the universe generates, and in the next it degenerates. Thus, it divides the worldly cycle of time into two half-cycles, utsarpiṇī (ascending, progressive prosperity and happiness) and avasarpiṇī (descending, increasing sorrow and immorality). It states that the world is currently in the fifth ara of avasarpiṇī , full of sorrow and religious decline, where the height of living beings shrinks. According to Jainism, after
10736-529: The five life events of the tirthankaras , including the Panch Kalyanaka Pratishtha Mahotsava , Panch Kalyanaka Puja and Snatrapuja . The basic ritual is darsana (seeing) of deva , which includes Jina, or other yaksas , gods and goddesses such as Brahmadeva, 52 Viras, Padmavati , Ambika and 16 Vidyadevis (including Sarasvati and Lakshmi ). Terapanthi Digambaras limit their ritual worship to tirthankaras. The worship ritual
10858-445: The flesh, and guarding the flesh (avoiding anything that is a source of temptation). Inner austerities include expiation, confession, respecting and assisting mendicants , studying, meditation, and ignoring bodily wants in order to abandon the body. Lists of internal and external austerities vary with the text and tradition. Asceticism is viewed as a means to control desires, and to purify the jiva (soul). The tirthankaras such as
10980-457: The founder of a tirtha , a fordable passage across saṃsāra , the sea of interminable births and deaths. Tirthankaras are variously called "Teaching Gods", "Ford-Makers", "Crossing Makers", and "Makers of the River-Crossing. Jain texts propound that a special type of karma , the tīrthaṅkara nama-karma , raises a soul to the supreme status of a Tīrthaṅkara . The Tattvartha Sutra ,
11102-559: The full moon day in January. The site has a Rishabanatha statue carved from a volcanic rock. The 58.4 feet (17.8 m) Rishabhanatha Statue at Gopachal Hill , Gwalior Fort , Madhya Pradesh . Thousands of Jain idols including 58.4 foot idol of Rishabhanatha were carved in the Gopachal Hill idol from 1398 CE to 1536 CE by rulers of Tomar dynasty rulers – Viramdev, Dungar Singh and Kirti Singh . A 43 feet (13 m) statue of Rishabhanatha
11224-403: The images. Some Jain sects employ a pujari (also called upadhye ), who may be a Hindu, to perform priestly duties at the temple. More elaborate worship includes offerings such as rice, fresh and dry fruits, flowers, coconut, sweets, and money. Some may light up a lamp with camphor and make auspicious marks with sandalwood paste. Devotees also recite Jain texts, particularly the life stories of
11346-454: The insentient ( ajiva or non-living), the karmic influx to the soul ( Āsrava , which is a mix of living and non-living), the bondage of karmic particles to the soul ( Bandha ), the stoppage of karmic particles ( Saṃvara ), the wiping away of past karmic particles ( Nirjarā ), and the liberation ( Moksha ). Śvētāmbaras add two further tattvas , namely good karma ( Punya ) and bad karma ( Paapa ). The true insight in Jain philosophy
11468-527: The last tirthankara , at Pawapuri , near modern Patna . Twenty-one of the tirthankaras are said to have attained moksha in the kayotsarga (standing meditation posture), while Rishabhanatha, Neminatha, and Mahavira are said to have done so in the Padmasana ( lotus position ). In chronological order, the names, emblems and colours of the 24 tirthankaras of this age are: The next 24 tirthankaras , who will be born in utsarpinī age, are: A tīrthaṅkara
11590-553: The law of substance dualism , and the actual realization of this principle plays out through the phenomena of both parallelism and interactionism . Dravya means substances or entity in Sanskrit . Jains believe the universe is made up of six eternal substances: sentient beings or souls ( jīva ), non-sentient substance or matter ( pudgala ), the principle of motion ( dharma ), the principle of rest ( adharma ), space ( ākāśa ), and time ( kāla ). The last five are united as
11712-509: The level of society's spiritual advancement and purity of mind, the lower the elaboration required. While Jains document and revere tirthankaras , their grace is said to be available to all living beings regardless of religion. Tīrthaṅkaras are arihants who, after attaining kevala jñāna (pure infinite knowledge), preach the dharma . An Arihant is also called Jina (victor), one who has conquered inner enemies such as anger, attachment, pride, and greed. They dwell exclusively within
11834-500: The lunisolar month of Chaitra in the traditional Indian calendar. This typically falls in March or April of the Gregorian calendar. The festivities include visiting Jain temples, pilgrimages to shrines, reading Jain texts and processions of Mahāvīra by the community. At his legendary birthplace of Kundagrama in Bihar , north of Patna, special events are held by Jains. The next day of Dipawali
11956-488: The most devotional worship among the Jains. According to traditional accounts, he was born to king Nabhi and queen Marudevi in the north Indian city of Ayodhya , also called Vinita. He had two wives, Sumangalā and Sunandā. Sumangalā is described as the mother of his ninety-nine sons (including Bharata ) and one daughter, Brahmi. Sunandā is depicted as the mother of Bahubali and Sundari. The sudden death of Nilanjana, one of
12078-500: The ninth day of the dark half of the month of Chaitra ( caitra krişna navamĩ ). His association to Ayodhya makes it a sacred town for Jains, as it is in Hinduism for the birth of Rama . In Jain tradition, the birth of a tirthankara is marked by 14 auspicious dreams of the mother. These are believed to have been seen by Marudevi on the second day of Ashadha (a month of the Jain calendar ) krishna (the new moon). The dreams signified
12200-515: The other hand, wear seamless white clothes. During Chandragupta Maurya's reign, Jain tradition states that Acharya Bhadrabahu predicted a twelve-year-long famine and moved to Karnataka with his disciples. Sthulabhadra , a pupil of Acharya Bhadrabahu, is believed to have stayed in Magadha. Later, as stated in tradition, when followers of Acharya Bhadrabahu returned, they found those who had remained at Magadha had started wearing white clothes, which
12322-425: The previous time cycle. He is also known as Ādinātha (lit. "first Lord"), as well as Adishvara (first Jina), Yugadideva (first deva of the yuga), Prathamarajeshwara (first God-king) and Nabheya (son of Nabhi). He is also known as Ikshvaku , establisher of the Ikshvaku dynasty . Along with Mahavira , Parshvanath , Neminath , and Shantinath , Rishabhanatha is one of the five Tirthankaras that attract
12444-436: The realm of their soul and are entirely free of kashayas , inner passions, and personal desires. As a result of this, unlimited siddhis , or spiritual powers, are readily available to them, which they use exclusively for living beings' spiritual elevation. Through darśana , divine vision, and deshna , divine speech, they help others attain kevalajñana and moksha (final liberation). The word tirthankara signifies
12566-533: The science of numbers ( Ank-Vidya ) respectively. The Pannavana Sutra (2nd century BCE) and the Samavayanga Sutra (3rd century BCE) of the aagams followed by the Śvetāmbaras list many other writing scripts known to the ancient Jain tradition, of which the Brahmi script named after Rishabha's daughter tops the list. His eldest son, Bharata , is stated to have ruled ancient India from his capital of Ayodhya. He
12688-482: The second President of India , there is evidence to show that Rishabhdeva was being worshipped by the first century BCE. The Yajurveda mentions the names of three Tirthankaras – Rishabha, Ajitanatha and Arishtanemi , states Radhakrishnan, and "the Bhāgavata Purāṇa endorses the view that Rishabha was the founder of Jainism". Rishabhanatha was born to Nabhi and Marudevi , the king and queen of Ayodhya , on
12810-570: The sixth ara , the universe will be reawakened in a new cycle. Jainism is a transtheistic religion, holding that the universe was not created , and will exist forever. It is independent, having no creator, governor, judge, or destroyer. In this, it is unlike the Abrahamic religions and the theistic strands of Hinduism , but similar to Buddhism. However, Jainism believes in the world of heavenly and hellish beings who are born, die and are reborn like earthly beings. The souls who live happily in
12932-452: The slaughter of animals. Forgiveness I forgive all living beings, may all living beings forgive me. All in this world are my friends, I have no enemies. The last day involves a focused prayer and meditation session known as Samvatsari . Jains consider this a day of atonement, granting forgiveness to others, seeking forgiveness from all living beings, physically or mentally asking for forgiveness and resolving to treat everyone in
13054-461: The soul ( jiva ). Their interaction explains life, living, death and rebirth in Jain philosophy. The Jain cosmic universe has three parts, the upper, middle, and lower worlds ( urdhva loka , madhya loka , and adho loka ). Jainism states that Kāla (time) is without beginning and eternal; the cosmic wheel of time, kālachakra , rotates ceaselessly. In this part of the universe, it explains, there are six periods of time within two eons ( ara ), and in
13176-454: The soul, travel with the soul in bound form between rebirths, and affect the suffering and happiness experienced by the jiva in the lokas . Karma is believed to obscure and obstruct the innate nature and striving of the soul, as well as its spiritual potential in the next rebirth. The conceptual framework of the Saṃsāra doctrine differs between Jainism and other Indian religions. Soul ( jiva )
13298-447: The texts considered canonical. Both sub-traditions have mendicants supported by laypersons ( śrāvakas and śrāvikas ). The Śvētāmbara tradition in turn has two sub-traditions: Deravasi, also known as Mandirmargis, and Sthānakavasī. The religion has between four and five million followers, known as Jains or Jainas , who reside mostly in India , where they numbered around 4.5 million at
13420-465: The tirthankaras. Traditional Jains, like Buddhists and Hindus, believe in the efficacy of mantras and that certain sounds and words are inherently auspicious, powerful and spiritual. The most famous of the mantras, broadly accepted in various sects of Jainism, is the "five homage" ( panca namaskara ) mantra which is believed to be eternal and existent since the first tirthankara's time. Medieval worship practices included making tantric diagrams of
13542-405: The toes of one foot resting upon the knee of the other leg, and the right hand lying over the left in the lap. Tirthankara images have no distinctive facial features, clothing, or (mostly) hairstyles, and are differentiated based on the symbol or emblem ( Lanchhana ) belonging to each tirthanakara except Parshvanatha . Statues of Parshvanatha have a snake crown. The first Tirthankara, Rishabha ,
13664-538: The truth of soul ( jīva ); Samyak Gyana (Correct Knowledge), meaning undoubting knowledge of the tattvas ; and Samyak Charitra (Correct Conduct), meaning behavior consistent with the Five vows. Jain texts often add samyak tapas (Correct Asceticism) as a fourth jewel, emphasizing belief in ascetic practices as the means to liberation ( moksha ). The four jewels are called Moksha Marga (the path of liberation). The principle of ahimsa (non-violence or non-injury)
13786-459: The truth". According to it, one can experience the taste of truth, but cannot fully express that taste through language. It holds that attempts to express experience are syāt , or valid "in some respect", but remain "perhaps, just one perspective, incomplete". It concludes that in the same way, spiritual truths can be experienced but not fully expressed. It suggests that the great error is belief in ekānta (one-sidedness), where some relative truth
13908-480: The use of mouth cover, as well as the Dandasan – a long stick with woolen threads – to gently remove ants and insects that may come in their path. The practice of non-violence towards all living beings has led to Jain culture being vegetarian . Devout Jains practice lacto-vegetarianism , meaning that they eat no eggs, but accept dairy products if there is no violence against animals during their production. Veganism
14030-406: The vibration draws karmic particles to the soul and creates bondages, but is also what adds merit or demerit to the soul. Jain texts state that souls exist as "clothed with material bodies", where it entirely fills up the body. Karma, as in other Indian religions, connotes in Jainism the universal cause and effect law. However, it is envisioned as a material substance (subtle matter) that can bind to
14152-433: The violence is done with intent, hate or carelessness, or when one indirectly causes or consents to the killing of a human or non-human living being. The doctrine exists in Hinduism and Buddhism, but is most highly developed in Jainism. The theological basis of non-violence as the highest religious duty has been interpreted by some Jain scholars not to "be driven by merit from giving or compassion to other creatures, nor
14274-559: The word of scriptures). These ideas are elaborated in Jain texts such as Tattvarthasūtra , Parvacanasara , Nandi and Anuyogadvarini . Some Jain texts add analogy ( upamana ) as the fourth reliable means, in a manner similar to epistemological theories found in other Indian religions. In Jainism, jnāna (knowledge) is said to be of five kinds – mati jñāna (sensory knowledge), śrutu jñāna (scriptural knowledge), avadhi jñāna ( clairvoyance ), manah prayāya Jñāna ( telepathy ) and kevala jnana ( omniscience ). According to
14396-411: The world as friends. Forgiveness is asked by saying " Micchami Dukkadam " or " Khamat khamna " to others. This means, "If I have offended you in any way, knowingly or unknowingly, in thought, word or action, then I seek your forgiveness." The literal meaning of Paryushana is "abiding" or "coming together". Mahavir Janma Kalyanak celebrates the birth of Mahāvīra. It is celebrated on the 13th day of
14518-402: The world's transitory nature, triggering him to renounce his kingdom, family and material wealth. He is then believed to have distributed his kingdom among his hundred sons. Bharata supposedly got the city of Ayodhya and Bahubali is believed to have got the city of Taxila and the kingdom of Gandhara (as per the Śvetāmbara tradition ) or Podanapur (as per the Digambara tradition). He
14640-495: The world. The Jain new year starts right after Diwali. Some other festivals celebrated by Jains are Akshaya Tritiya and Raksha Bandhan , similar to those in the Hindu communities. The Jain community is divided into two major denominations , Digambara and Śvētāmbara . Monks of the Digambara (sky-clad) tradition do not wear clothes. Female monastics of the Digambara sect wear unstitched plain white sarees and are referred to as Aryikas . Śvētāmbara (white-clad) monastics, on
14762-507: Was unacceptable to the others who remained naked. This is how Jains believe the Digambara and Śvētāmbara schism began, with the former being naked while the latter wore white clothes. Digambara saw this as being opposed to the Jain tenet of aparigraha which, according to them, required not even possession of clothes, i.e. complete nudity. In the fifth-century CE, the Council of Valabhi was organized by Śvētāmbara, which Digambara did not attend. At
14884-472: Was unveiled at the Abhay Prabhavana Museum in 2024. Rishabhanatha is one of the five most devotionally revered Tirthankaras, along with Mahavira, Parshvanatha, Neminatha and Shantinatha. Various Jain temple complexes across India feature him, and these are important pilgrimage sites in Jainism. Mount Shatrunjaya , for example, is a hilly part of southern Gujarat , which is believed to have been
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