Contributed by Nalini Balbir
Vāsupūjyanātha, Vāsupūjya-svāmin or Lord Vāsupūjya is the 12th of the 24 Jinas of the present cycle of time. The word Jina means 'victor' in Sanskrit. A Jina is an enlightened human being who has triumphed over karma through practising extreme asceticism and teaches the way to achieve liberation. A Jina is also called a Tīrthaṃkara or 'ford-maker' in Sanskrit – that is, one who has founded a community after reaching omniscience.
Vāsupūjya is not an historical figure. He is not singled out for individual biographies in the Śvetāmbara canonical scriptures. Treated like most of the other Jinas, he is provided only with basic biographical information. This information is fairly standardised and remains identical throughout later sources except for occasional variations, or confusions, in numbers.
The literal meaning of his name is he ‘who deserves to be worshipped by Vāsava’ – that is, the lord of gods, Indra, or ‘by the Vāsavas’. These are a category of Jain gods who intervene in the Jinas’ lives. Hence it has positive connotations referring to spiritual power, and also to brightness as vasu is a word for ‘sun’. The 12th Jina has the same name as his father – Vasupūjya.
The main difference between the accounts and descriptions of the Jinas’ lives among the two main Jain sects relates to whether they married or not. The general trend is that, according to Digambara biographies, the Jinas do not assume the responsibilities of a householder or king before becoming monks. The situation offered by Śvetāmbara sources is different, as the case of the 12th Jina demonstrates.
Vāsupūjya is one of the Jinas whose life is contemporary with a triad of great figures:
Each Jina has standard biographical information found in various sources. Among the earliest Śvetāmbara canonical sources that provide biodata of all the 24 Jinas is the final section of the fourth Aṅga, the Samavāyānga-sūtra and the Āvaśyaka-niryukti. Among the earliest Digambara sources is a cosmological work, the Tiloya-paṇṇatti.
The standard Digambara biography of Vāsupūjya is found on pages 87 to 96 of the 1968 edition of Guṇabhadra's Uttarapurāṇa, composed in Sanskrit and Hindi. The standard Śvetāmbara biography is on pages 64 to 91 in volume III of Johnson's English translation of Hemacandra's work, Tri-ṣaṣṭi-śalākāpuruṣa-caritra.
The biographical data can be categorised in a standard manner, and includes numbers, which are significant in wider Indian culture. These standard details can also be used to identify individual Jinas in art, since they are usually depicted as stereotyped figures. Pictures or statues of Jinas present them in either the lotus position or the kāyotsarga pose. Both of these imply deep meditation.
A Jina’s mother has an important role because she gives birth to a future Jina, and in practice a Jina is often called ‘the son of X’. Another reason for her importance is that the names given to the various Jinas are said to originate either in pregnancy-whims or in a dream their mothers had, at least in Śvetāmbara sources. This dream is specific, and adds to the traditional auspicious dreams that foretell the birth of a child who will become a Jina.
In the case of Vāsupūjya, Hemacandra does not give any explanation for his name, which is derived from that of his father, Vasupūjya. The Āvaśyaka-niryukti, a Prakrit work from the first centuries of the Common Era, which gives an explanation for the names of the 24 Jinas, provides a literal analysis of the word. It is clearly a compound noun, meaning ‘the one who deserves to be worshipped by V.’ (verse 1085). Understanding of whom is designated as ‘V.’ differs because it can mean all of the following:
These deities are then seen in relation to their behaviour when the Jina-to-be is in the womb of his mother, namely:
The Digambara author Guṇabhadra favours the understanding of ‘V.’ as referring to Indra.
Jayā – Śvetāmbara
Of the five auspicious events that mark a Jina’s life – kalyāṇakas – four take place on earth and are associated with a specific village or town in the sources. Archaeological evidence often helps to identify the old names with modern places. Even when it is lacking, there is a tendency to carry out this identification process. Associating auspicious events with certain locations makes these places sacred to Jains, so that they are potential or actual pilgrimage places and temple sites.
Last incarnation and birthplace
Initiation and omniscience
All the major events of Vāsupūjya’s life thus took place in Campā or Campāpurī. Its connection with the 12th Jina is recorded in the Vividha-tīrtha-kalpa, a 14th-century work on sacred places by the Śvetāmbara monk Jinaprabha-sūri.
Campā is modern Champapur, located 6 kilometres from the station of Bhagalpur, in Bihar, eastern India, near the Ganges river.
It is undoubtedly an old Jain site, since it is mentioned very often in the Śvetāmbara canonical scriptures as having been visited by various Jinas. Thus Vāsupūjya is one of those who are clearly rooted in the area that is the birthplace of Jainism. Champapur has a temple dedicated to him, with images. None of them, however, seems to be especially old.
About 40 kilometres to the south of Champapur lies the hill of Mandar-giri, where Vāsupūjya is said to have practised austerities, reached enlightenment and attained final liberation (Titze 1998: 202). This particular pilgrimage site is frequented more by Digambaras than members of the other main Jain sect.
Second Jina of the present age. His symbolic colour is gold and his emblem the elephant. There is no historical evidence of his existence.
Sanskrit term meaning 'destroyer of enemies'. The enemies are the inner desires and passions. It is also a synonym for Jina. An Arhat is a liberated soul who has not yet left his fleshly body, but, as an omniscient being, is 'worthy of worship'.
Someone who withdraws from ordinary life to meditate and practise physical hardships in order to advance spiritually. Jain ascetics or mendicants beg for food from devout lay followers and wander the land.
Also used as an adjective to describe the practice of rigorous, even extreme, physical hardships in the belief that it leads to a higher spiritual condition.
Favourable or lucky. Auspicious objects bring good fortune and may predict good events or a bright future.
One of the five types of 'great men' – śalākā-puruṣas or mahā-puruṣas – in Jain Universal History, Baladevas are the older half-brothers of the Vāsudevas, sharing the same fathers. They are both demi-Cakravartins or half Universal Rulers. In the part of the universe where humans live, nine Baladevas are born in each progressive and regressive half-cycle of time. Baladevas are devout Jains who, after renouncing the world to become monks, are usually liberated but may be reborn as gods in one of the heavens. Baladevas are also known as Balabhadras.
Hindu society is traditionally divided into numerous jātis or classes, which are usually grouped into the four varṇas – often called 'castes' – of:
Relating to ritual purity, castes are hereditary and probably based on occupation. Members of different castes performed particular socio-economic roles and did not mix or eat the same food. People outside the caste system were usually looked down upon.
The ‘fourfold society’ of Jain tradition, which is made up of ascetics and the laity, and of males and females.
The period of time starting with the year when Jesus Christ was traditionally believed to have been born. Using CE is a more secular way of dating events in a multinational, multi-religious world.
A belief system about the universe that covers its origin, structure and parts, and natural laws and characteristics such as space, time, causality and freedom.
A god or divine figure, often with physical powers beyond those of a human and with superhuman abilities.
Sanskrit for 'meditation', one of the six internal austerities or tapas that help purify the soul of karma. Meditation is deep thought about religious doctrine or mental focus on spiritual matters over a period of time. An important part of many religions, meditation is especially important in Jain belief because it forms key elements of religious practice and spiritual development.
'Sky-clad' in Sanskrit, used for one of the two main divisions of Jainism, in which monks are naked. There are some differences of doctrine or belief between these two sects and to some extent their followers consider themselves as belonging to distinct branches. Divisions can be fierce in practical matters, for example, over the ownership of pilgrimage places, but all sects see themselves as Jains.
An active follower of a religion, especially one who passes on teachings to others.
A principle or system of teachings, especially religious philosophy.
Giving up or limiting food or specified foods for a period of time, usually as part of a religious practice. Fasting is a key part of Jainism, chiefly because it is believed to:
'Supporters of the order'. This term is used for the first mendicant disciples of a Jina. They are able to understand his teachings properly and can pass them on. A gaṇadhara leads his own group of ascetics until he becomes enlightened.
The most widely spoken group of languages in India, originating in the northern part of the subcontinent. Local dialects and Hindi languages are spoken all over northern India and in surrounding countries. Standard Hindi is used in administration by the central government of India, along with English.
The terms stavan, stavana, stava, stotra and stuti are all used for a prayer, song, chant or hymn to a Jina, a god or any other holy figure. Religious songs are always hymns of praise in Jainism. These devotional songs may be performed during daily rites or on special occasions, such as completion of a fast or a wedding. The hymns may be performed:
An image of a deity or concept that is worshipped either as a god or as a representation of the deity.
Sanskrit word for 'king' and the name of the king of the gods in the Saudharma heaven. Called Śakra by Śvetāmbaras and known as Saudharma to Digambaras, this deity is involved in all five auspicious moments – kalyāṇakas – in a Jina's life.
Formal or ceremonial admission into an organisation or group.
Follower of the 24 Jinas or an adjective describing Jain teachings or practices. The term 'Jaina' is also used although 'Jain' is more common.
A 'victor' in Sanskrit, a Jina is an enlightened human being who has triumphed over karma and teaches the way to achieve liberation. A synonym for Tīrthaṃkara, which means 'ford-maker' or one who has founded a community after reaching omniscience through asceticism. The most famous 24 – Ṛṣabha to Mahāvīra – were born in the Bharata-kṣetra of the middle world, but more are found in other continents. There have been Jinas in the past and there will be some in the future.
(1261–1333) Kharatara-gaccha monk famous for writing Vividha-tīrtha-kalpa – Guidebook to Various Pilgrimage Places. He also visited the court of the Delhi Sultan Muhammad bin Tughlaq.
An auspicious moment in a Jina's life. There are five pañca-kalyāṇakas:
Action or act, thought of as physical in Jainism. Created by mental or physical action, karma enters the soul, which then needs religious restraints and practices to make it flow out. Karma can be both:
Both types of karma trap a soul in continual rebirth. A pan-Indian concept, karma has extremely complex, detailed and technical divisions and subdivisions in Jainism.
State in south-west India.
'Absence of concern for the body'. This commonly refers to a standing or sitting posture of deep meditation. In the standing position the eyes are concentrated on the tip of the nose and the arms hang loosely by the body. The individual remains unaffected by whatever happens around him.
Omniscience, enlightenment or perfect knowledge – the highest of the five types of knowledge, where one knows everything wherever and whenever it is. It is extremely difficult to attain, equivalent to the 13th stage of spiritual purity in the guṇa-sthāna. Digambaras believe only men can achieve it whereas Śvetāmbaras believe that both men and women can become enlightened.
The Indian caste of warriors and kings, with the role of 'protectors'. Jinas are born into this caste.
Believers in a religion who are ordinary worshippers, not clergy or members of religious orders. In Jainism, lay people are often called 'householders', indicating that they live in houses and have domestic responsibilities, unlike ascetics.
The distinctive emblem of a given Jina. For example Ṛṣabha has a bull while Mahāvīra has a lion. These are commonly depicted under statues of the Jinas. Since this practice does not seem to have been known early on, perhaps it was influenced by the Hindu environment, where each god has his typical vehicle or emblem.
The 19th Jina of the present age. There is no historical evidence of his existence.
Śvetāmbara Jains believe Mallī was a woman – the only female Jina – and often spell her name with ī, indicating feminine gender. However, Digambaras hold that Malli was a man, like all the other Jinas.
For Śvetāmbaras, her symbolic colour is dark blue whereas for Digambara Jains it is golden. Both sects believe Mallinatha's emblem is the water pot – kalaśa.
The 'liberation' of the soul from its body and thus from the cycle of rebirth because it has no karma and becomes omniscient. The ultimate aim of Jainism is to achieve mokṣa and become a liberated soul in siddha-śilā.
The 22nd Jina of the present age, also called Ariṣṭanemi. His symbolic colour is blue or black and his emblem the conch. There is no historical evidence of his existence.
The Jains hold that Nemi is the cousin of the Hindu god Kṛṣna. The tale of his renunciation and jilting of his fiancée Princess Rājīmati are famous among the Jains.
Release from the bondage of neverending rebirths, in which an enlightened human being undergoes his or her final death, followed immediately by salvation instead of rebirth. Note that this differs from the Buddhist concept of the same name.
A woman who has taken a public vow to withdraw from ordinary life to enter religious life and advance spiritually. Frequently, nuns perform physical austerities or undergo physical hardships in order to progress spiritually.
Said to resemble the petals of a lotus, the lotus position involves sitting cross-legged with each foot on the opposite thigh. The soles face upwards while the knees rest on the ground. This posture is associated with meditation. Jinas and other enlightened figures are often depicted in this pose.
A bed or seat attached to poles, which are carried by bearers on their shoulders. The palanquin is usually a closed box or has curtains sheltering the person within.
The 23rd Jina of the present age. His symbolic colour is green and his emblem the snake. Historical evidence points to his living around 950 to 850 BC.
A small town in Gujarat that was a capital city in medieval times, a Jain centre of learning and art with beautiful temples. Some of these and remains of other structures can be seen today. Old name: Aṇahilla Paṭṭaṇa.
A journey to a place of religious significance. Some religions encourage pilgrimage as ways to advance spiritual progress and deepen the faith of those who make the trip – pilgrims.
A term for any of the dead vernacular languages of ancient and medieval India. It may be contrasted with classical Sanskrit, the language used by priests and the aristocracy. The Jains used a large variety of Prakrits, with the Jain canon written chiefly in Ardhamāgadhī Prākrit.
One of the five types of 'great men' – śalākā-puruṣas or mahā-puruṣas – in Jain Universal History. In the part of the universe where humans live, nine Prati-vāsudevas are born in each progressive and regressive half-cycle of time. Each one personifies the forces of evil and battles his mortal enemy, one of the Vāsudevas. After the Vāsudevas kill them, the Prati-vāsudevas are reborn in hell. Prati-vāsudevas are also known as Prati-nārāyaṇa and Prati-śatru.
To deliver a speech on a religious topic, usually given by a prophet or member of the clergy. It may be a formal task of a religious office or open to all believers in a religious faith. Often covering social and moral subjects, preaching may be intended to:
Sanskrit for a 'right or good action'. Similar to a merit in Buddhism, it helps to reduce karma.
The largest state in India, in the north-western part of the country.
A sequence of actions that must be followed to perform a religious ceremony. The set of actions is largely symbolic, for example offering food to statues symbolises sacrificing to a deity. The ritual actions are often accompanied by set phrases.
First Jina of the present age. His symbolic colour is gold and his emblem the ox or bull. There is little historical evidence of his existence. Jains believe that he established many social institutions, such as marriage and the caste system, and introduce crafts and agriculture to the people.
Sanskrit term meaning 'with a home’ – that is, a ‘householder’ or lay Jain. A synonym for a lay person, emphasising that he or she is a member of a household, with responsibilities to the family, community and society that a Jain mendicant does not have.
Literally, Sanskrit for 'universal gathering'. A holy assembly led by a Jina where he preaches to all – human beings, animals and deities alike – after he has become omniscient. In this universal gathering, natural enemies are at peace.
A classical language of India, originally used by priests and nobility. Sanskrit has a rich literary and religious tradition. With only a few thousand native speakers nowadays, it is predominantly used in Hindu religious ceremonies and by scholars.
Set of sacred texts that believers accept as authoritative within a religion. Synonymous with canon.
An organised group of believers in a religion, often distinguished from other groups within the same religious faith who have differences of doctrine or practice.
A speech on a religious topic, usually delivered by a member of the clergy. Frequently a sermon has a moral lesson or is based on a sacred text.
'Hearer’ of the teaching. This commonly refers to the Jain lay man, who follows the teachings of the 24 Jinas and is not a member of the clergy or a religious order. The feminine form is śrāvikā.
'Hearer’ of the teaching. This commonly refers to the Jain lay woman, who follows the teachings of the 24 Jinas and is not a member of the clergy or a religious order. The masculine form is śrāvakā.
The 11th Jina of the present age. His symbolic colour is gold and his emblem the rhinoceros. There is no historical evidence of his existence.
'White-clad’ in Sanskrit, the title of one of the two main divisions of Jainism, in which both male and female mendicants wear white robes. There are some differences of doctrine or belief between these two sects and to some extent their followers consider themselves as belonging to distinct branches. Divisions can be fierce in practical matters, for example, over the ownership of pilgrimage places, but all sects see themselves as Jains.
Austerity or asceticism in general. A tapas is an act of austerity or self-discipline that produces bodily heat – tapas – that burns up karma. Austerities may be internal – mental – or external – physical. Both lay and mendicant Jains practise austerities. Fasting is the most common external austerity for lay people these days.
A building reserved for public worship or prayer, usually dedicated to one religion and run by members of that religion's clergy.
One of the five types of 'great men' – śalākā-puruṣas or mahā-puruṣas – in Jain Universal History, Vāsudevas are the younger half-brothers of the Baladevas, sharing the same fathers. They are both demi-Cakravartins or half Universal Rulers. In the part of the universe where humans live, nine Vāsudevas are born in each progressive and regressive half-cycle of time. Each one battles his mortal enemy, one of the Prati-vāsudevas. For breaking the principle of non-violence, the Vāsudevas are reborn as hell-beings – nārakis. Some may then become Jinas in their next lives. Vāsudevas are also known as Nārāyaṇa.
Often abbreviated, Vikrama-saṃvat is the calendar associated with Emperor Vikramāditya. It begins in about 56 BCE so the equivalent date in the Common Era can be calculated by subtracting 57 or 56. Based on Hindu traditions, it is a lunar calendar often used in contemporary India.
Vows are extremely important in Jain religious life. Mendicants take the compulsory Five Great Vows – mahā-vratas – as part of their initiation – dīkṣā.
Lay people can choose to take 12 vows, which are divided into:
All of these vows are lifelong and cannot be taken back. The sallekhana-vrata is a supplementary vow to fast to death, open to both ascetics and householders.
The male attendant of a Jina, one of the pair of guardian or protector gods for each Jina. The śāsana-devatā protect his teachings – śāsana – and can appease evil powers. The yakṣa and yakṣī's closeness to the Jina and their divine powers mean they are popular subjects of worship.
The female attendant of a Jina, also called yakṣinī. One of the pair of guardian or protector gods for each Jina. The śāsana-devatā protect his teachings – śāsana – and can appease evil powers. The yakṣa and yakṣī's closeness to the Jina and their divine powers mean they are popular subjects of worship.
British Library. Or. 13342. Unknown author.
Victoria and Albert Museum. IM 161-1914. Unknown author. 16th century