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According to theJain cosmology, theŚalākāpuruṣa (Sanskrit:शलाकापुरुष) "illustrious or worthy persons" are 63 illustrious beings who appear during each half-time cycle.[1] They are also known as thetriṣaṣṭiśalākāpuruṣa (63 illustrious persons).[2] The Jain universal or legendary history is a compilation of the deeds of these illustrious persons.[3] Their life stories are said to be most inspiring.[4]
Theśalākāpuruṣa comprise 24Tirthankaras (Teaching Gods), twelveChakravartin (universal monarchs, emperors of six continents), nineBalabhadras (gentle heroes), nineNarayanas (warrior heroes) and ninePrati-narayanas (anti-heroes).[1][5] According toJain cosmology, time is without beginning and eternal. TheKālacakra, the cosmic wheel of time, rotates ceaselessly. The wheel of time is divided into two half-rotations,Utsarpiṇī or ascending time cycle andAvasarpiṇī, the descending time cycle, occurring continuously after each other.Utsarpiṇī is a period of progressive prosperity and happiness where the time spans and ages are at an increasing scale while theAvasarpiṇī is a period of increasing sorrow and immorality with decline in time spans of the epochs.[6] During each such time cycle, these 63 illustrious persons appear and establish the religion and order in society. According to Jain cosmology, since time is eternal, infinitekalacakras have elapsed and will occur in future and hence infinite sets of these 63 illustrious persons have appeared, and will appear, to establish order and religion in their respective eras.[7]
The wordsalakapurusa is often translated as illustrious persons or worthy persons or mighty persons. It is derived from the Sanskrit compound of wordssalaka andpurusa. "Purusa" means person, but "salaka" is of ambiguous etymology in this context. The primary meaning of the word salaka (Sanskrit:Śalākā, Pali:salākā, Prakrit:salāgā,salāyā) is "stick". In the Buddhist context it meant a ticket consisting of wooden sticks meant for voting or to distribute food; but in Jain context it was used to mean a stick and also a measurement and when combined with "purusa" to denote great heroes.[8] According to 11th century Jain author, monkAcharya Hemachandra, these persons are calledsalaka as they have been specially marked among men. This emphasised that the names of the salakapurusas were underlined or specially significant due to their deeds. John Cort also quotes another author, S. D. Parekh, who emphasises the root meaning of voting sticks and concludes that a salakapurusa is a great person, as his greatness has been accepted by general public.[9] CertainŚvētāmbara texts use the wordBaladeva,Vāsudeva andPrativasudeva to referBalabhadra,Narayana andPratinarayana respectively. A 1975 treatise, detailingMahavira's life and doctrine seems to imply the voting-etymology of the word, i.e. they are calledsalakapurusa, because they are men-that-count.[10]
The tradition ofsalakapurusas or Jain universal history started with the biographies of theTirthankaras.Kalpasutra gives the names and brief biographies of only tirthankaras. It does not use the wordsalakapurusas or mention them by name, but does say that the categories ofArihants,Chakravartins,Balabhadras and Vasudevas are always born in royal families, thus foreshadowing 54 of the 63salakapurusas.[11] Furthermore, Jaini traces the origin of list of Baladeva and Vasudeva to theJinacharitra (lives of theJinas) byBhadrabahu (3–4th century BCE).[12] A notablehagiography of these individuals isHemachandra'sTriṣaṣṭiśalākāpuruṣacaritra.[13]
The followingJain texts chronicle the deeds of thesalakapurusas:[14]
All traditions of Jainism now agree to the figure of 63salakapurusas. However, the number of persons is 60 as three persons (Shantinath,Kunthunath andAranath) wereChakravartins who later on becameTirthankaras.[citation needed]
Tīrthankaras (also known asJinas) areArhatas who are teachers and revivers of the Jain philosophy. There are 24 Tīrthankaras in each half time cycle;[15]Mahāvīra was the 24th and last Tīrthankara of the current descending time cycle and Rishabhanatha was the first Tirthankara. Tīrthankaras are literally "the ford makers", who have shown the way to cross the ocean of rebirth and transmigration and hence have become a focus of reverence and worship amongst Jains. The Tirthankara provides all creatures with the means to liberate the soul from the confines of the body and to rise towards bliss, enlightenment and release from the eternal cycle of rebirth. He advocates continence, truth, non-violence, simplicity and purity for those who seek liberation. Tīrthankaras ultimately becomeSiddhas on liberation.
The twenty four Tīrthankaras of this descending time cycle are:
AChakravartin (Universal Monarch) is the emperor of the world, lord of the material realm.[1] Though he possesses worldly power, he often finds his ambitions dwarfed by the enormity of the cosmos. Jain purunas give a list of 12 Chakravartins who flourished in this descending time cycle.[15] Golden in complexion, they all belonged to Kasyapa gotra.[16] One of the greatest Chakravartis mentioned in Jain scriptures is Bharata in whose memory India came to be known as "Bharata-varsha". After conquering the whole world, King Bharata, brimming with pride, sought to inscribe his great feat on the slopes of Mount Meru. To his great dismay, he found the names of many other kings carved on Meru. Like him, they too had conquered the world. He was not the first man to do so. He was not the last. There were many before him, there were many after him. Bharata, humbled by the experience, returned to his kingdom to do his duty, aware that his actions were not unique and that his existence was not special.[1] The names of the twelve Chakravartins as per Jain Texts are:[17]
In Jainism, a chakravarti was characterised by possession ofsaptaratna, or "seven jewels":
Some texts citenavaratna or "nine jewels" instead, adding "prime minister" and "son". Some texts even further expands to 14Ratna, jewels.
In every half time cycle, there are 9 sets ofBalabhadras (gentle heroes),Vasudevas (violent heroes) andPrativāsudevas (anti-heroes).[15] Unlike in the Hindu Puranas, the namesBalabhadra andNarayana are not restricted toBalarama andKrishna in Jain puranas. Instead they serve as names of two distinct classes of mighty half brothers, who appear nine times in each half of the time cycles of theJain cosmology and jointly rule half the earth as half-chakravarti. UltimatelyPrati-naryana is killed byNarayana for his unrighteousness and immorality. Jaini traces the origin of this list of brothers to theJinacaritra (lives of theJinas) byBhadrabahu swami (3–4th century BCE).[12] Jain Ramayana is based on the stories ofRama,Lakshmana andRavana who are the eighthBaladeva,Narayana,Pratinarayana and respectively. SimilarlyHarivamsa Purana is based on the stories ofBalarama,Krishna andJarasandha, who are the ninth and the last set ofBalabhadra,Narayana, andPratinarayana.[18] However, the main battle is not the Mahabharata, but the fight between Krishna and Jarasandha who is killed by Krishna.
According to Jain texts,Narayana are generally of dark complexion and wear yellow garments. There are seven weapons and symbols ofNarayana, namely: conch, discus (sudarshana chakra), club, bow, sword, jewel (kaustubha mani) and a garland of flowers (vanamala). Baladevas, half-brothers of Vasudevas, are described as fair in complexion and wear garments of dark blue and have a banner of palm tree. Their symbols or weapons are: bow, plough, pestle and arrow. The two brothers are inseparable and they jointly rule three continents as half-Chakravarti. AlthoughNarayana is the mightier of the two,Balabhadra is depicted as superior for his non-violent ways and he achieves liberation. According to the Jainpuranas, theBalabhadras lead an ideal Jain life.[19] Out of nineBalabhadra, eight attain liberation and the last one goes to heaven. On the other hand,Narayana go to hell on account of their violent exploits, even though they did these in order to uphold righteousness.[20]
The list of Baladeva, Vasudeva and Prativasudeva are:[21]
| No. | Baladeva / Balabhadra | Vasudeva / Narayana | Prativasudeva / Pratinarayana |
| 1 | Acala | Tripushta (or Prishtha) | Asvagriva |
| 2 | Vijaya | Dvipushta (or Prishtha) | Taraka |
| 3 | Dharmaprabha (Bhadra) | Svayambhu | Naraka |
| 4 | Suprabha | Purushottama | Nisumbha |
| 5 | Sudarsana | Nara (Purusha) simha | Madhukatiabha |
| 6 | Nandi (Ananda) | Pundarika | Prahlada |
| 7 | Nandimitra (Mandana)[22] | Dattadeva | Bali |
| 8 | Rama | Lakshmana | Ravana[23] |
| 9 | Rama (Balarama) | Krishna[23] | Jarasandha |
Out of the above five classes of illustrious persons, Tirthankaras are placed at the top. They establish the religion and attain liberation. The Chakravarti attain liberation if they renounce their kingdom, or else go to hell if they indulge in sensual pleasures. Next in rank are Baladevas who are gentle heroes and devout laymen, who attain liberation corresponding to Tirthankaras. Vasudevas are also devout Jain laymen and ultimately attain liberation, but are first reborn in hell because of their violent actions.
The mother of a Tirthankara sees 16auspicious dreams (14 dreams in some traditions) when the soul descends into her womb. The mother of a Vasudeva sees seven dreams, while that of aBalabhadra sees only four dreams. The mother of a Prati-vasudeva sees no dreams.[24]
Certain Jain texts also depict the comparative powers ofSalakapurusas in the following manner:[25]
In Jain universal history, other than these 63 Salakapurusa, there are other classes of 106 people who, though not depicted as salakapurusas, are important enough to be mentioned separately. They are:
| No. | Name | Height | Lifespan (Total Age) | Narka |
|---|---|---|---|---|
| 1 | Bhima | 80dhanusha | 84lakh years | 7th |
| 2 | Mahabhima | 70 dhanusha | 72 lakh years | 6th |
| 3 | Rudra | 60 dhanusha | 60 lakh years | 6th |
| 4 | Maharudra | 50 dhanusha | 30 lakh years | 6th |
| 5 | Kala | 45 dhanusha | 10 lakh years | 6th |
| 6 | Mahakala | 29 dhanusha | 65,000 years | 6th |
| 7 | Durmukha | 22 dhanusha | 32,000 years | 5th |
| 8 | Narakamukha | 16 dhanusha | 12,000 years | 4th |
| 9 | Adhomukha | 10 dhanusha | 1,000 years | 3rd |
| No. | Name | Wife | Height | Teaching | Lifespan (Total Age) |
|---|---|---|---|---|---|
| 1 | Pratisvati | Swyamprabha | 1,800 dhanusha | eliminated fear (due to lack of knowledge) of Sun and Moon | 87 lakh years |
| 2 | Sammati | Yashasvati | 1,300 dhanusha | explained fear (due to lack of knowledge) Darkness and Stars | 77 lakh years |
| 3 | Kshemamkara | Sunanda | 800 dhanusha | company of carnivorous animals should be avoided | 67 lakh years |
| 4 | Kshemamdhara | Vimla | 775 dhanusha | defence from carnivorous animals | 37 lakh years |
| 5 | Simamkare | Manohari | 750 dhanusha | limit ofKalpavriksha | 17 lakh years |
| 6 | Simamdhara | Yashodhara | 725 dhanusha | division ownership over trees by marking | 67,000 years |
| 7 | Vimalavahana | Sumati | 700 dhanusha | how to ride an elephant, etc. | 37,000 years |
| 8 | Chakshushment | Dharini | 675 dhanusha | how to see a child's face | 17,000 years |
| 9 | Yasasvin | Kaantmaala | 650 dhanusha | how to name a child | 1,200 years |
| 10 | Abhichandra | Shrimati | 625 dhanusha | show a child the moon etc., when he cries | 87 lakh years |
| 11 | Chandrabha | Prabhavati | 600 dhanusha | defence of children | 77 lakh years |
| 12 | Merudeve | Satya | 575 dhanusha | transportation | 67 lakh years |
| 13 | Prasenachandra | Amitmati | 550 dhanusha | how to cure diseases | 37 lakh years |
| 14 | Nabhi | Marudevi | 525 dhanusha | how to cut umbilical cord | 17 lakh years |
The author of the Kalpa Sutra has not bothered about introducing lesser personalities, though nonetheless important as men-that-count (salakapurusas).
This article incorporates text from this source, which is in thepublic domain.
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