Why do we praise Baahubali even though he was not a tirthankar
We praise Bahubali not because he was a Tirthankar, but because he is a powerful example of spiritual striving and ultimate liberation. He was the son of Tirthankar Rishabhadev, and though he did not establish a Tirtha (religious order) like his father, he attained Keval-jnän (omniscience) through his own intense efforts [1][5]. His story highlights the victory over ego and attachment, which are central to Jain teachings.
Bahubali's path was marked by extraordinary penance. After renouncing his kingdom, he stood motionless in meditation for a year, so still that creepers grew around his legs and ant-hills formed around him [1][5]. His initial failure to attain omniscience was due to a lingering sense of pride and regret—he felt he stood on his brother Bharata's land and had caused his humiliation [1][5]. Only after he rooted out this ego and Bharata came to worship him with reverence did he attain Keval-jnän [1][5]. He then preached the Noble Doctrine and finally obtained complete liberation at Mount Kailāśa [5]. His life teaches that anyone, regardless of being a Tirthankar, can achieve the highest spiritual goal by conquering pride and practicing deep meditation.
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The provided context does not specify a birth date or year for Bahubali. It describes his birth as the son of Lord Rishabhadev and his second wife, Sunanda, noting that he was born after Bharat and the 99 sons of Sumangala [1][2][4]. The sources detail his life events—such as his conflict with Bharata, his renunciation, and attainment of omniscience—but no chronological date is given [1]. In general, Bahubali is a figure from ancient Jain mythology, and his birth is not dated in historical terms. Traditional Jain chronology places him in the distant past, long before the historical Mahavira (6th century BCE), but exact dates are not established in the scriptures.
According to Jain scriptures, the first Tirthankara of the next (ascending) time cycle, the Utsarpini Kaal, will be **Mahapadma** (also referred to as Padma in some lists). [2] He will be the first of the 24 future Tirthankaras who will be born in Bharat Varsha. [1][2] The 24 future Tirthankaras of the next cycle are listed in the Samvayang Sutra, and their names in order are: 1. Mahapadma, 2. Surdev, 3. Suparshva, 4. Swamprabh, 5. Sarvatmabhut, 6. Devputra, 7. Kulputra, 8. Udank, 9. Proshthil, 10. Jaykirti, 11. Munisuvrat, 12. Aranath, 13. Apap, 14. Nishkashay, 15. Vipul, 16. Nirmal, 17. Chitragupt, 18. Samadhigupt, 19. Swambhu, 20. Anivriti, 21. Vijay, 22. Vimal, 23. Devpal, and 24. Anantvirya. [2] The first Tirthankara, Mahapadma, will have a lifespan of 100 years and a body height of 7 arni (cubits). [2]
Parshvanath Tirthankar is called **Purushadaniya** (or *Purisadaniya*), which means **"the people's favorite"** or **"who is to be chosen among men because of his preferable Karma"** [1]. This title reflects his exceptional qualities and the high regard in which he was held by the people of his time. He was known for his courtesy, bravery, and valor, and his reputation was so widespread that many kings were eager to have their daughters marry him [3]. The name Parshva itself was bestowed upon him because, before his birth, his mother Queen Vama saw a black serpent crawling about, and "Parshva" means "near by or in the vicinity" [1][3]. The title Purushadaniya thus emphasizes his status as a beloved and exemplary figure, chosen among men due to his superior karma and virtuous character, which made him a natural leader and the 23rd Tirthankar of the Jain religion [1][2].
No, not all Arihants are Tirthankaras, though all Tirthankaras are Arihants. In Jainism, an Arihant is any Kevali (omniscient being) who has destroyed the four destructive (Ghäti) karmas and conquered inner enemies like anger, pride, deceit, and greed [1][2]. However, a Tirthankara is a special kind of Arihant who additionally establishes the four-fold Jain order (Sangh) of monks, nuns, laymen, and laywomen, and possesses the Tirthankar Näm karma along with 34 special attributes (Atishayas) [1][2]. Ordinary Kevalis (also called Sämänya Kevalis) do not have these unique characteristics and are therefore not called Tirthankaras [1]. Key distinctions: - **All Tirthankaras are Arihants** — they have attained Keval-jnän (omniscience) and destroyed all destructive karmas [2]. - **Not all Arihants are Tirthankaras** — only 24 Arihants in each half time cycle rise to the level of Tirthankar, while many ordinary Kevalis exist simultaneously [1][2][3]. - At the time of Nirvän (liberation), both Arihants and ordinary Kevalis shed their remaining four non-destructive (Aghäti) karmas and become Siddhas [1][2].
When you could not save a close person or repay their favors, Jain teachings offer a clear path: the only way to truly become free of such obligations is to help that person understand and establish themselves in the true religion (dharma) as taught by the Omniscient (Kevali) [1]. Even if you served your parents daily with oils, baths, ornaments, and carried them on your shoulders, or gave all your wealth to a former benefactor, or even shifted a preceptor from a drought-stricken area to a good one or cured a fatal disease—none of these fully recompense the debt [1]. The debt is only cleared when you explain the true religion and its subtleties to them and help them become stable in it [1]. If they felt disappointed or you couldn't help them get on the right path, remember that grief and lamentation over the departed—crying "O mother! O father!"—is rooted in attachment (moha) and does not truly help anyone [4]. The wise person, like a deer that keeps far from a lion, should examine dharma and avoid sinful actions from afar [4]. A true friend is one who stops you from sin, leads you on the right path, and helps in times of need [3]. Since you cannot turn back time, the best you can do now is to cultivate good conduct, practice repentance for your lapses (as in the Pratikramana, asking forgiveness from all beings), and dedicate yourself to the true religion—this is the way to honor their memory and work toward your own spiritual progress [5].
The relationship between the soul and karma is considered beginningless; there was no time when the worldly soul was without the impact of karma [1]. Logically, if the soul had been pure before bondage, there would have been no cause for it to fall into the world, as only karmas can drag a soul into worldly embodiments [3]. Jain philosophy addresses this paradox in several ways: * **The Gold Analogy:** It is compared to gold found in a mine with impurities; while the gold is inherently pure, it is not possible to pinpoint exactly when the impurities mixed with it [1]. * **Transcendence of Logic:** Some teachers argue that because the soul exists above time and causation, asking how an "uncaused" entity became "caused" is a logical impossibility that cannot be answered through human relational thinking [2, 5]. * **Obscuration:** Karma does not change the soul's inherent nature but acts as an obstruction, obscuring its innate potentialities—such as omniscience—until they are uncovered through equanimity and the eradication of karma [1, 4].