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Lives of the Jinas and Other Stories

April 1970pp. 225–235English

Summary

This section retells hagiographic narratives central to Jain devotion and ethics, with a focus on Mahāvīra and earlier Tīrthaṅkaras such as Ṛṣabhanātha and Nemi. Episodes include Triśalā’s auspicious dreams and their interpretation; Mahāvīra’s birth, renunciation, ascetic trials, and omniscience; and moral exempla like the story of Śālībhadra. The prose foregrounds karmic causality, compassion, equanimity and restraint, showing how vows and right conduct transform worldly entanglements. For Ṛṣabha, the text emphasizes the civilization myths—teaching fire-use, agriculture and crafts—alongside the formation of social order and royal responsibilities. Nemi’s episodes dramatize renunciation against princely expectations, his pity for animals, and the ethical critique of violence. These retellings are interleaved with references to canonical sources and later vernaculars, and they echo visual cycles described elsewhere in the issue: birth festivals, hair-plucking, austerities, and the attainment of kevala-jñāna. The narrative tone is didactic yet vivid, linking private spiritual discipline to public ethics—charity, truthfulness, and non-injury. By moving between miraculous portents and humane dilemmas, the section models Jain ideals for householders and mendicants alike. It also underscores the role of kingship and polity when figures like Bharata, Bāhubali or royal patrons appear, casting renunciation not as withdrawal but as a re-ordering of desire and duty in light of liberation.

Summary reviewed by a volunteer editor.

Conclusion

Hagiographic narratives dramatize Jain ethics and soteriology—non-violence, austerity, omniscience—connecting spiritual discipline to civic virtue through exemplary lives.

Key passages

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  • “At the close of his alloted period of existence in heaven, Mahavira, the last of the Tirthankaras, took conception in the womb of Devananda, the wife of Brahmana Risabhadatta, in the town of Kundagrama near Vaisali, capital of Vedeha.”
  • “There are thirty Great Dreams enumerated in our books, and of these, those who dream fourteen dreams are the mothers either of Universal Emperors or of Arhats ; and hence the Ksatriyani, having seen fourteen, will be the mother either of a Cakravarti or of a Jina.”
  • “Parsva, happening to see on the wall of his palace a picture of the Arhat, Nemi, who had taken the vow early in life, decided to do the same.”

Works cited in this article

  1. Kalpa Sura and Acaranga Sutra, translated by Jacobi, H., Sacred Books of the East, Vol XXII.
  2. Coomaraswamy, A.K., Catalogue of the Indian Collections in the Museum of Fine Arts, Boston, Introduction, Boston, 1924.
  3. Bloomfield, M., Life and Stories of the Jaina Savior Parsvanatha, Introduc-tion, Baltimore, 1919.
  4. Satrunjaya Mahatmyam, Weber, A., translated by Burgess, J. in Indian Antiquary, I, 1874 ; XXX, 1901.
  5. Law, Bimala Charan, Risabhadeva, the First Jaina Tirthankara, Voice of Ahimsa, Vol. VI1, No. 3-4, Aliganj, 1957.

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