Vimalnath Bhagavan
Thirteenth Jain Tirthankara
Bhagvan Vimalnath dev was born in Kampilpur, on 3rd day of the bright half of the month of Magh. His father name was Kritvarma and Mother name was Shyama Devi. After long span of life time, he took diksha 4th day of the bright half of the month of Magh along with 1000 other men's.
After two months of diksha and worldly life abandonment Lord Vimalnath attained (kevalgyan ) salvation on 6th day of the bright half of the month of Paush and constellation of Uttar Bhadrapad.
On the 7th day of the dark half of the month of Aashaadh, Bhagwan Vimalnath, along with other 6000 saints was liberated and attained nirvana on Sammet Shikhar (mountain).
Bhagwan Vimalnath lived for 60 lakh years of which he spent 15 lakh as an ascetics and 2 months of Meditation and Spiritual Practices (sadhana/tap).
It is believed that Vimalnath prabhu was 60 measure of bow(at that time unit of measurement was bow i.e. bow of bow & arrow) in height.
Vimalnath Bhagavan
Thirteenth Jain Tirthankara
Bhagvan Vimalnath dev was born in Kampilpur, on 3rd day of the bright half of the month of Magh. His father name was Kritvarma and Mother name was Shyama Devi. After long span of life time, he took diksha 4th day of the bright half of the month of Magh along with 1000 other men's.
After two months of diksha and worldly life abandonment Lord Vimalnath attained (kevalgyan ) salvation on 6th day of the bright half of the month of Paush and constellation of Uttar Bhadrapad.
On the 7th day of the dark half of the month of Aashaadh, Bhagwan Vimalnath, along with other 6000 saints was liberated and attained nirvana on Sammet Shikhar (mountain).
Bhagwan Vimalnath lived for 60 lakh years of which he spent 15 lakh as an ascetics and 2 months of Meditation and Spiritual Practices (sadhana/tap).
It is believed that Vimalnath prabhu was 60 measure of bow(at that time unit of measurement was bow i.e. bow of bow & arrow) in height.
In Jainism, a Tirthankara is a saviour and spiritual teacher of the dharma (righteous path). The word tirthankara signifies the founder of a tirtha, which is a fordable passage across the sea of interminable births and deaths, the saṃsara. According to Jains, a Tirthankara is an individual who has conquered the saṃsara, the cycle of death and rebirth, on their own, and made a path for others to follow. After understanding the true nature of the self or soul, the Tīrthaṅkara attains Kevala Jnana (omniscience). Tirthankara provides a bridge for others to follow the new teacher from saṃsara to moksha (liberation).
In Jain cosmology, the wheel of time is divided in two halves, Utsarpiṇī or ascending time cycle and avasarpiṇī, the descending time cycle (said to be current now). In each half of the cosmic time cycle, exactly twenty-four tirthankaras grace this part of the universe. There have been an infinite number of tirthankaras in the past time periods. The first tirthankara in this present time cycle (Hunda Avsarpini) was Rishabhanatha, who is credited for formulating and organising humans to live in a society harmoniously. The 24th and last tirthankara of the present half-cycle was Mahavira Swami Ji (599 BC–527 BC). History records the existence of Mahavira and his predecessor, Parshvanath, the twenty-third tirthankara.
A tirthankara organises the sangha, a fourfold order of male and female monastics, sravakas (male followers) and sravikas (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 do not contradict one another. However, the degree of elaboration varies according to the spiritual advancement and purity of the society during their period of leadership. The higher the spiritual advancement and purity of mind of the society, the lower the elaboration required.
Tīrthaṅkaras are arihants who after attaining kevalajñāna (pure infinite knowledge) preach the true dharma. An Arihant is also called Jina (victor), that is one who has conquered inner enemies such as anger, attachment, pride and greed. They dwell exclusively within 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 the spiritual elevation of living beings. Through darśana, divine vision, and deshna, divine speech, they help others in attaining kevalajnana, and moksha (final liberation) to anyone seeking it sincerely.
