| Ibox-Order: | sa, pi, zh, ja, vi |
| San: | चक्रवर्तिन् |
| Pli: | cakkavatti |
| T: | 轉輪王 |
| P: | Zhuǎnlúnwáng |
| L: | Wheel-Turning King |
| T2: | 轉輪聖王 |
| P2: | Zhuǎnlún Shèngwáng |
| L2: | Wheel-Turning Sacred King |
| Kanji: | 転輪王 English: or 転輪聖王 |
| Romaji: | Tenrin'ō English: or Tenrinjōō |
| Vie: | Chuyển Luân Vương English: or Chuyển Luân Thánh Vương |
| Hn: | 転輪王 English: or 転輪聖王 |
| Iast: | cakravartin |
A chakravarti (Sanskrit: चक्रवर्तिन्,) is an ideal (or idealized) universal ruler, in the history, and religion of India. The concept is present in Indian subcontinent cultural traditions, narrative myths and lore.[1] There are three types of chakravarti: chakravala chakravarti, an emperor who rules over all four of the continents (i.e., a universal monarch); dvipa chakravarti, a ruler who governs only one of those continents; and pradesha chakravarti, a monarch who leads the people of only a part of a continent, the equivalent of a local king.[2] Dvipa chakravarti is particularly one who rules the entire Indian subcontinent (as in the case of the Mauryan Empire. The first references to a Chakravala Chakravartin appear in monuments from the time of the early Maurya Empire, in the 4th to 3rd century BCE, in reference to Chandragupta Maurya and his grandson Emperor Ashoka.[3] [4]
The word Sanskrit: cakra-vartin- is a bahuvrīhi compound word, translating to "one whose wheels are moving", in the sense of "whose chariot is rolling everywhere without obstruction". It can also be analysed as an 'instrumental bahuvrīhi: "through whom the wheel is moving" in the meaning of "through whom the Dharmachakra ("Wheel of the Dharma) is turning" (most commonly used in Buddhism). The Tibetan equivalent translates to "monarch who controls by means of a wheel".
In Buddhism, a chakravarti is the secular counterpart of a buddha. The term applies to temporal as well as spiritual kingship and leadership, particularly in Buddhism and Jainism. In Hinduism, a chakravarti is a powerful ruler whose dominion extends to the entire earth. In both religions, the chakravarti is supposed to uphold dharma, indeed being "he who turns the wheel (of dharma)".
The Indian concept of chakravarti later evolved into the concept of devaraja – the divinity of kings – which was adopted by the Indianised Hindu-Buddhist kingdoms of Southeast Asia through Hindu Brahmin scholars deployed from India to their courts. It was first adopted by Javanese Hindu-Buddhist empires such as Majapahit; through them by the Khmer Empire; and subsequently by the Thai monarchs.
See also: Bharata (Jainism) and Bharata (Mahabharata).
According to the traditions "Vishnu, in the form of Chakra, was held as the ideal of worship for Kings desirous of obtaining Universal Sovereignty", a concept associated with the Bhagavata Puranas, a religious sanction traceable to the Gupta period,[5] which also led to the chakravartin concept. There are relatively few examples of chakravartins in both northern and southern India.
Bharata, the son of Dushyanta and Shakuntala, was conferred the title of cakravartin samrāj, according to some legends. Another emperor of the same name, who was the son of Rishabha, was also given the title cakravartin.
In Southern India, the Pallava period beginning with Simhavishnu (575–900 CE) was a transitional stage in southern Indian society with monument building, establishment of (bhakti) sects of Alvars and Nayanars, flowering of rural Brahmanical institutions of Sanskrit learning, and the establishment of Chakravartin model of kingship over a territory of diverse people; which ended the pre-Pallavan era of territorially segmented people, each with their culture, under a tribal chieftain.[6] The Pallava period extolled ranked relationships based on ritual purity as enjoined by the shastras.[7] Burton distinguishes between the Chakravatin model and the Kshatriya model, and likens kshatriyas to locally based warriors with ritual status sufficiently high enough to share with Brahmins; and states that in south India the kshatriya model did not emerge. As per Burton, South India was aware of the Indo-Aryan Varna organized society in which decisive secular authority was vested in the Kshatriyas; but apart from the Pallava, Chola and Vijayanagar line of warriors which claimed Chakravartin status, only few locality warrior families achieved the prestigious kin-linked organization of northern warrior groups.
See main article: Salakapurusa. During the each motion of the half-cycle of the wheel of time, 63 Salakapurusa or 63 illustrious men, consisting of the 12 Chakravartin regularly appear. The Jain cosmology or legendary history is basically a compilation of the deeds of these illustrious men. As per Jain cosmology, Chakravartins are Universal Monarchs or World Conquerors. Golden in complexion, they all belonged to the Kasyapa gotra. The mother of a Chakravartin sees some dreams at the time of conception. A chakravartin is considered an ideal human being endowed with thirty-two major signs of excellence and many minor signs of excellence.
The list of 12 chakravartin of Avasarpini as per Jainism is as follows[8]
In Jainism, a Chakravartin Samrat was characterised by his possession of Saptaratna, or "Seven Jewels":
Some lists cite navaratna or "nine jewels" instead, adding "Prime Minister" and "Son".
In Buddhist chronicles, Buddha supposedly told the boy that he would indeed become an Chakravarti emperor in next life as a result of his act of generosity in offering sand and the boy in next life born as Ashoka.[9]
It was believed that once a chakravarti emerged the "Future Buddha" Maitreya would appear on earth.
In early Buddhist art there are more than 30 depictions, all from the Deccan. In most the Chakravarti Emperor uses the "Imperial Gesture" in which the emperor "clenches his left hand at his chest and reaches up with his right hand". He is surrounded by his seven attributes: the Chakraratna wheel, his state elephant, charger horse, "the octagonal gem which is so luminous it can light the path of his army by night", his empress, defense minister and finance minister. The early Buddhist Mahāvastu (1.259f) and the Divyāvadāna, as well as the Theravadin Milindapañha, describe the marks of the chakravarti as ruler:, chhatra "parasol", "horn jewel" or vajra, whisk and sandals. These were the marks of the kshatriya. Plastic art of early Mahayana Buddhism illustrates bodhisattvas in a form called "wearing a turban/hair binding", wielding the mudras for "nonviolent cakravarti rule".[10]