Life of Mahavira As Described in the Jai N a Gran Thas Is Imbu Ed with Myths Which

T o be h a d of

1 T HE MA A ( ) N GER , T HE mu Gu ms J ,

A llahaba d .

Lives of greatmen all remin d u s

We can m our v s su m ake li e bli e ,

A nd n v hi n u s , departi g , lea e be d

n n m Footpri ts o the sands of ti e .

NGF LL W LO E O .

mm zm ﬁtm m m !

W ‘ i ﬁ ’ mz m n C NT E O NT S.

P re face

Introd uction

ntrod uctor remar s and th i I y k , e h storicity of M ahavira

Sources of information mt o o ica stories , y h l g l — — Family relations birth — — C hild hood e d ucation marriage and posterity — — Re nou ncing the world Distribution of wealth Sanyas — — ce re mony Ke sh alochana Re solution

Seve re pen ance for twe lve years

His trave ls an d pre achings for thirty ye ars

Attai n me nt of Nirvan a

His disciples and early followers — H is ch aracte r teachings

Approximate d ate of His Nirvana

Appendix

A PREF CE . r HE primary con dition for th e formation of a ” Nation is Pride in a common Past . Dr . Arn old h as rightly asked How can th e presen t

fru th e u u h v ms h yield it , or f t re a e pro i e , except t eir ” roots be ﬁxed in th e past ? Smiles lays mu ch

’ s ss on h s n wh n h e s s in his h a tre t i poi t , e ay C racter,

“ a ns l n v u ls v s n h an d N tio , ike i di id a , deri e tre gt su pport from the feelin g th at they belon g to an

u s u s h h th e h s of h ill trio race , t at t ey are eir t eir

n ss an d u h u s of h great e , o g t to be perpet ator t eir

is of mm n u s im an h n glory . It o e to port ce t at a ation

sh u l h v as u n o d a e a great p t to look back po . It

s s th e f of the s n l v s an d u h s teadie li e pre e t, e e ate p old

an d h ns an d fts u the mm it, lig te li it p by e ory of

th e s th e n b su ff n s an d th e v u great deed , o le eri g , ario s ” ’ h v mn s of the mn ld n d ac ie e e t e of o . I ia s Past

h as n as u s as v n m u s h n bee glorio , or e e ore glorio t a ,

h of an h n n n — v t at y ot er atio . I dia Ci ilized A n cien t — ’ n ma l r of mn I dia y aptly be cal ed a c adle great e . T he n ames an d memories of these great men form

a w of wh h th e n n n is a u do ry, ic I dia Natio s pro d as

oth n ns ar f h wn In h er er atio e o t eir o . Gloriou s ” ‘ Past In dia has displayed greatn ess in every lin e ’ of an d of her mn e Mrs. A nn life, great ie Besan t R FAC P E E . h as tru ly said

Mak rs of India were the and hu nd red s more and e y, ,

dian heart should cherish them all and be rou d every In , p ’ d lo in m l as Indi child n mall an r th e a l a s re . of the , g y

f men the s s O great poet ay ,

T hrou gh su ch souls alone God stooping shows su fﬁcientof His light ” For u s in the d ark to rise by .

Lon gfellow h as well - d escribed the advan tages arisin g fromth e stu dy of th e lives of su ch me n

Lives of greatmen all remind u s

mk ou r lives su blim We can a e e,

A nd d e artin leave behind us , p g ,

rints on the sand s of time Footp . ” G men s s m s n the l u m reat , ay E er o are col yri

s m sm u h to clear ou r eye fro egoti . B rke as righ tly “ ” man r u his own m n A n called , a c eat re of aki g . example of a n oble life is n ecessary to a man for i his own making . Example s the school of man ” n d h n n h an o . h s ki d, t ey lear at ot er S ake peare says of n oble men ! For mine own part I shall be ” n of n men A n d glad to lear oble . who has n ot su ch a n oble desire in him? Unfortu n ately in Ancien t In dia to record the deeds of great men with redu n dancy of particu lars was n ot thou ght of mu ch

n as is n w n n importa ce it o do e . He ce a writer h as to u n dergo mu ch hesitation before h e u n dertakes

w the f of an In n w h to rite li e dia ort y . PR FA E C E .

In th e followin g pages I h ave tried to give a few

art u s the e of Mahav ra on e of su p ic lar of lif i , ch

n W r hi s wh s if h as a e e n u h Ind ia o t e , o e l e l t ly b e bro g t to light in the Historical World after dispellin g oﬁ the darkn ess of myth and mith ology which cove red

M h v i for so man en u s. a n t y c t rie a ira , accordi g to

he n t n was the as of the w n t Jai a tradi io , l t t e ty

ou i h n s the ﬁ ers n s who f r T rt a kara or dei ed p o age , are said to have attain ed Nirvan a after hav in g complete ly d estroyed th e karmas or the world

n His n m sh u n n f u n ly bo ds. a e o ld ot be co o d ed w h ha Han u mana th e mmn - in it t t of , Co a der ch of the A r n mi s of A h a h o r ief ya ar e yod y , w car ied

nv s n n s av n the u of u n a. i a io agai t R a a , r ler L k

n ) h i h n h n e u n ama . (C ylo , der t e r eroic ki g R C a dra

' It is v ery likely that th e greatn ess of Mahav ira ma u th e s of th s y be do bted by critical reader i book, for they would notﬁn d on hi s part th e performance of those gre at deeds which they are accu stome d to oft n ﬁnd in th e v s of men of h u n s e li e great ot er co trie . — Bu t i n A n cien t In dia in an cien t religiou s In dia greatn ess did n ot li e in the performan ce o f great ’ ee s bu tin ss ss n tmi n an d M h v s d d , po e i g a grea d , a a ira

i wa r m f m mn d s great to a e arkable degree . To per or

re s is u n ou e bu t su g at deed d bt dly great, a perior ’ kin d of greatn ess lay in con qu erin g one s own min d ’ - n wh ha in su u n s own ss n s. o s bd i g o e pa io He ,

O n n u hi s is l o u ered his s h as . r q elf, co q ered all T ea R FAC P E E .

n ss an d in h s s n great e , t i e se Mahav ira was really

T h n great . e great i ﬂu en ce that hi s n ame still

exercises over the min ds of a large nu mber of men

is an u nmst a f of his n s i ak ble proo great e s. Like his

n m r u h he great co te pora y B dd a, exercised great

nﬂu n v the mn s men of his i e ce o er i d of time . Throu gh this in ﬂu ence he converted the whole of h n n an d Nort er I dia, a greater part of Sou thern

h v n n sm. I dia, to Jai i I a e tried to give a short description of this religiou s con qu est of In dia by

M h v in h s a a ira t i book . This book is n otth e resu lt of any lon g cherished

In h idea on my part . t e year 1905 I h ad giv en a short sketch of the life of Mahav ira in th e En g lish Jain a Gazette at the in stigation of its the then

Mr a man d er ni was s editor, . J g Lall Jai . It ba ed

u n sh t u m h wh h s lf was po a or G jarati pa p let, ic it e a

n m h M f n tr ns n f . a latio o a Be gali pa p let y rie d,

Da a ni the n of th . h n s e B C aita J i , Ge eral Secretary ’ n u n M n s A ss n of n ss d Jai a Yo g e ociatio I dia, expre e hi s desire of pu blishi n g it in the form of a pam

bu t as was v sm h e s d phlet, it a ery all article , a ke

f n s s v s me to make a ew additio to it . He al o ad i ed

Ram M A f h l . . o h m nsu . t e e to co t Prof Jia , , La ore ,

P n of the s A ss n on hi s n reside t aid ociatio , t poi t, who v ery kindly poin ted ou tto me a n umber of books

su for whi h amv r mu h n on the bject, c I e y c i debted to

m h s is th e u m of the n all hi . T i book o tco e readi g of PREFAC E

T he s u s m nf m n those books. o rce of y i or atio are

h s can v n few an d limite d . T e e be di ided i to two

' ‘ th e m r an d th e Shvetambara h s parts, Diga ba a S a

' T he A ha s n n h s two s s tras . c rya belo gi g to t e e ect hav e given differen t v ersion s of the story of his

h in m n n s an d wh v life . T ey agree a y poi t , ere er

d iﬂer h ff n is one they , t eir di ere ce of degree

T h n l ff n n ot k n . e of n an d of i d o y di ere ce ki d ,

n v s on e is in n n whi ch is striki gly a a t , co ection

s with his marriage and po terity . T he Shv etambara A charyas say that Mahavira was married to a beau

ifu h min n ss Yashod a the of t l , c ar g pri ce , , led life a

or h s an d had u h ou seholder f t irty year , a da ghter

' i d ar h ana h u th A noi or P r ya s . T ey f r er say that

h s P ri ad arsh ana was m Jsmall u t i y arried to , a p pil

' f Mahav an d h ad u h Sheshava o ira, a da g ter called ti

i O n the h h n h a h ov at . t e m or Y s ot er a d , Diga bara

' A charyas stau n chly u phold th e v iew that Mahav ira

was n v m an d the f of hma h e er arried led li e a Bra c ari . This su bject h as n otbeen inv estigated as yet by the

u n s an d as far as n w h as n ot n an tiq aria ; , I k o , it bee

mi n wh h h s v s n s is one d eter ed ic of t e e er io a correct . It is n otmy in ten tion to e nte r i n to any discu ssion in

this o n n n h s n s an d h n bo k co cer i g t e e poi t , e ce I hav e given the two v ersion s as they are av oidin g the sectarian v iew which so many of u s are acc u s

O a i n l h tomed to take . cc s o a y I ave taken the liber t of ma n few mmn s in n y ki g a co e t certai places. R FAC P E E .

I amafraid these commen ts and the in terpre tations

wh h h v u t on n n s of th e s ic I a e p certai portio tory, are likely to be disli ked by those conservative readers

am n s us who h n h no i o g t , t i k t at critic sm ou ght to be made on religiou s writin gs an d who are opposed

- h n in in l u s m s h to free t i k g re igio atter . T ey wou ld not perhaps like my havin g rejected certain por

‘ ' tion s of the traditions giv en by our Acharyas as h myth ical or legen dary . T ey wou ld perhaps call it a disobedience on my part of the word of Sarvagya ; bu t they shou ld kn ow that i n orien tal writin gs

h as w s n n w h m h History al ay bee i terpolated it yt , an d it is by brin gin g th ese writin gs u n der criticism and free investigation that the accumu lated froth ’ of myths an d miracles is remo ved from tru e His

T h e m n is on e of f - h n n n tory . oder age ree t i ki g a d

m is n n u s n the criticis . It by calli g i to q e tio reality

v n h u h is s sh h of e ery traditio t at tr t e tabli ed . T is same spirit has been followed in th e followin g

s an d h s wh o s h s s r page , t o e, are oppo ed to t i pi it, shou ld con tent themselv es with whatever they learn

h ho of h wa of h n n fromt ose w are t eir y t i ki g. It is for the men of modern light an d spirit that th ese

n pages are writte . A tth e en d of th e book I have given the Sanscrit

in h s in h rs terms u sed t i book Nagri c aracte . This

h l the s in n u n n them will e p reader correctly pro o ci g . My origin al object was to make it a sort of Glossary R FAC P E E.

of Techn icalities by addin g a short explanatory n t h w bu t d o so was n the o e to eac ord , to beyo d

of n h v d h scope this book . He ce I a e ropped t e ide a of it . It will notbe ou t of place to make a few remarks

n ff n s u f m n m n A o the d i ere t o rces o y i for atio . lmost e v ery Jain a Shastra con tain s something abou t

M h av b u t is m ss h m in a ira, it i po ible to refer t e all th s sh a h sh all h f n n i ort biogr p y . I , t ere ore , co te t — myself with a few remarks on th e Kalpa su tra an d the Mah v u n whi h u s v a ira P ra a , c excl i ely d s h T h rm i s Shv etambara e cribe is career . e fo er a i“ work in the Prakrit lan g uage f Its composition is attribu ted to Shree Bhad rabah u Swami wh o is said

v i s l h v fr m B o 433 357 . s to a e li ed o . . to T It til open to dou bt whether this Bhad rabah u is th e same wh o is spoken of in th e Digambara Shastras as

Bh adrabah u an d who i s s h v n hi I , aid to a e attai ed s

2 f Mah v i 1 6 s . e i s v n . n B C al atio year a ter a ira , , . .

h is on e m Bhad rabahu s n f n 3 65 . T ere ore poke o i th e am h as s as Bh ad rabah u and Dig bara S tra II,

h v h th e on tiﬁcal h f A m . said to a e eld p c air ro D .

1 v n h s Bhad rabahu of th 1 34 to 57 . E ide tly t i II e Di g ambaras can n ot have been th e au thor of K alpa

I have consu lte d on ly th e translati on of this work by P ro essor aco i i n th e Sacre d Boo s of th e East for w i c I f J b k , h h e muc i nd e te d to i amv ry h b h m. rw m w - fi mfi m ma fi ll e mfi mwfirsfiffi wfi l R FAC P E E .

h u s we n f h h Bhad rabah u of su tra . T i er t at eit er I th e Digambaras or some other Bh ad arbah u wh o

B m h v n th e v in the 4th n u . o. u s li ed ce t ry , t a e bee

f M v hu s we see h ﬁrst biographer o aha ira . T t at

h s b h is a v on e w n a u t i iograp y ery old , ritte bo t

s m 1 50 a s f th e sa v n of Mah v o e ye r a ter l atio a ira, an d hen ce it is a more reliable sou rce of ou r " information than an y oth erﬁ Bhad rabahu is said

h ve n the u h of Samu d rika h s to a bee a t or S a tra,

T eertha— P raban dh a Bhad rabahu mh an d Yatra , Sa ita

Uv asa a a- su A n the Shvetambara gg h tra . ccordi g to writin gs it was u n der him that th e P u rvas were

u d w n f r h ﬁ m v d red ce to riti g o t e rst ti e . He li e

45 a s as h u s h 1 7 s as ye r a o e older, year a Yogee ,

ff s 14 a s as h f n an d in 76 . ye r a c ie po ti , all year

A mon g th e Digambaras th e Mahavira Pu ran a is

m n wn th n an h h of M h v ore k o a y ot er biograp y a a ira . It is a Hin di epic poemwritten by a certain Nav al Sah u of Khatolapu ra i n Bu n delkhan d in the reign

in m 825 h n C hatrasala 1 . s of Ki g Sa bat T i , too , like

th e K al asu tra is m an m a p , ore like epic poe or

m n h n h s w its u h f n ro a ce t a a i torical ork , a t or o te

n u n in the m h al s n s th e n s i d lgi g yt ic de criptio of I dra ,

In n s an d th s s esse s. T h dra i , god , godd eir abode e ’ au thor s min d is more of a poetical than th at of

P rofessor Jacobi ﬁnd s thatth e biography of Mahav ira giv e n i n the Kalpa- sutras is only an ad optation fromthatgi ve n i n th e A ch aran a Sutra w ic i s mu c o d e r t an th e orme r wor g h h h l h f k . R FAC P E E . h s n n s i torical te de cy . He peaks of himself as a t n s h h n the u h h ra lator rat er t a real a t or of t e book . A ccordin g to him th e story of Mahav ira was ﬁrst

n Shren ika u m i told to Ki g by Ga ta a In d rabh u t . It was redu ced to writin g by Shree Sakal Kirti Mu n iraj e He wrote it in San skrit an d the au thor tran slate d it

in h h v B as a . I ha e consu lted all th e P attavalis

u b sh f m m m in the n n A n u r p li ed ro ti e to ti e I dia tiq a y, bu tI did n otﬁn d any men tion of Sakal Kirti as th e

h f M v v h . h o w . n biograp er Lord a a ira Ho e er, Dr B a d arker tells u s of a certain Sakal Kirti in his report

h ns M nu s v s on th e searc for Sa krit a script . He gi e

l s s of his w T attvarth ad i ika bu th e an an a y i ork , p , does n otsay anyth in g as to his havin g written a life

v of Maha ira .

in sh th e s u s of m n rm n These are ort, o rce y i fo atio

n s h am on which I hav e based th e prese t ketc . I

h s u ho s nsu v ery mu ch in debted to all t e e a t r co lted ,

specially to Professor Jacobi for his tran slation s of

s of th e s th e Jain a Su tras in th e sacred Book Ea t,

Ho rnle his n es in the Uv asa an d to Dr . e for ot g

d asao.

Mr. I hav e also to oﬂer my hearty than ks to

for his h v n subscrib i M A . Ja man d ar n . g Lall Jai , , a i g d v n ed an in trodu ction at my requ est an ha i g am s made certain correction s in th e book . I al o

m of h n w an d th ankfu l to Pan dit Ra Lal K a d a, R FAC E P E .

Babu s Jain en d ra K eshore an d Kirori Chan d of A rrah for their hav in g made certain su ggestion in

n conn ection with this book and lastly to B . Sure dra

h f r his h v n on Nath. Ghose of A lla abad o a i g g e th rou gh th e proof sheets of this book while it was in s pres .

M JA INI . . C . N R I DO E ,

12th Se tembe 1 9 r 0 . p , 7

N R C N I T ODU TIO . en ormou s inﬂu ence that his v ery n ame still exercises u pon a con siderable portion of h u man ity pu ts th is

n th e u W h u h hi s . t s fact beyo d lea t do bt i B dd a,

a n m a w h h s an d M h m h gre t co te por ry, it C ri t a o et t at

ﬂ u she n u s f himin an d A o ri d ce t rie a ter Syria rabia, an d man y other great religiou s reformers of th e

w h e h s su n h in th e of th e orld , old a re ic e gallery

a M s n u i n i h Great Immort ls. y pre e t p rpose s e t er — eastablish his a n ss a su e ﬂu u s s n or to gre t e p r o ta k , to descan t u pon th e details of his n oble theological — an d other doctrin es to do which is ou t of place bu tto brieﬂy in dicate th e way i n which th e presen t may practically take a leaf ou t of th e book of th e

s an d we m a n th e n l s n ot th e pa t, , by i it ti g pri cip e ( details man y of which we do n ot kn ow) of Mah a ’ ’ m i m T h e v s fe ma a ou r v s su . ira li , y ke l e bli e etern al su n of his great example is shin in g over all of u s ; an d h ow mu ch we ben eﬁt by it obv iou sly

n s u n ou r n d v u l m n m an d depe d po i i id a e tal , oral

u e v lu n n d n T h h an d spirit al o tio a ecessities. e lig t glorv of this hero is env elopin g th e Earth an d h ow we p artake of its bliss will en tirely depen d u pon h ow th e souls of each on e of u s sen ds

swe et and otent voice of its own birth A p , , l w ” O f a l s e etsoun d s the life and element.

O n e gre at lesson of Jain ism shou ld n ev er be

r e n h we wh we h v m u s an d fo gott , t at are at a e ade

h ou r fu u is m u s n ow. h s t at t re to be ade by , T i N R N I T ODUCTIO . cardinal doctrin e of self- help in v olves the percep

n of h n f f is a tio t e great respo sibility o li e . Life serious affair ; an d althou gh its v isible du ration in tm is bu t h u s s of s its con i e t ree or fo r core year , tin u ity before birth an d after death makes it a ff h n h u h m s an d u z n . T e gra d , t o g a y tic p zli g, a air d octrin es of Mah av ira help u s in th e solu tion of this pre- n atal an d post mortem mystery ; an d his life

n W shows u s the line of su ccess in the prese t . e are n n w h th concer ed here o ly it e last . T he ﬁrst principle that u n derran the life of Mahav ira seems to hav e been his i rrepressible d esire to kn ow the cause o thi n s o a ll thi n s s u f g , f g . By t dy .

bs v n s h n n and ta as wh h in o er atio , teady t i ki g p , ic the In dia of those days was an essen tial part of the

f u s h l — h is n u s him an li e of a tr e c o ar, i q irie led to

n s sf n f his a n e tire ati actio o desire . He att i ed Nir v n T h l n a a . e pu rsu it of kn owledge is a very o ely r an d u s an d n s v u s n s oad , do bt dejectio of ario ki d

s v s Bu h v an d be et it at e ery tep . t t e bra e heart

n of ou r s v m an d he kee eye la t Lord o erca e all ,

h the n ﬁ s of h l reac ed eter al eld lig t an d learn in g . A l the m n n ss su s n s an d u s ms wh h ea i gle per titio c to , to ic h t e Jain as bow in the 1mwonted compan y of other se ns the n n w u f w i ctio of I dia people , o ld ade a ay n ’ n a n s m if v n ﬁf n th e a ge er tio ti e , e e ty per ce t . of professed Jainas were to u n dersta nd their tru e relation to the ou tward world and the pu rpose of N C N I TRO DU TIO .

h f s u n in n has s u me t eir brie oj o r it . I deed it tr ck a t ms as fu h u h f s na n s u l n ti e a tile t o g a ci ti g pec atio , how Lord Mahavira wou ld h av e lived his life in th s in n w th h is own h n of i age , accorda ce i teac i g l s for l c m an d sion w m m) . re pect p a e , ti e occa ( a . .

A n h w the n i Stead u rsu i to know y o lesso s clear . y p f ledge through books a nd person al observati on and medi tati on (which doe s notmean a verbal chan tin g of mi i i ii wh h e in n , M , ile t eyes are gaz g i to

v n an d the mn is u si s h mi n th e n x aca cy, i d b ly c e g e t in v estmen t of you r thou san ds in Bombay cotton or

C l u s v a c tta il er) . ’ A n other poin t is Lord Mahav ira s broad- mi n d ed

n ess v n h h a . That he started a mo eme t w ic embr ced persons of all castes an d creeds an d of all d egrees

of v n in h a h as v am l sts ci ilizatio t t oary p t, ery p y atte

th e h v ew w h wh h he n v ain breadt of i , it ic co cei ed J

i sm v he n a w . Jain ismwas n e er mean t to be t rro or exclu si ve thin g th at it appears to h ave become w n o . n s w s u ns hm n s u s Ki g , arrior , ! ee , Bra a a , S dra , th e aborigin es (who most probably are symbolised by the beasts an d bird s that atten ded the Samav a saran of Lord Mahavi ra) all proﬁted by h is teach

n h m in its ﬁ s n tu s a s. u s so i g Like B dd i r t ce rie , it l took u p the cau se of th e masses who were bein g

m l s d and n n s the u s v v de ora i e tyra i ed by excl i e , pri i

le e d an d nﬂu n s ss s Bu t i g i e tial prie tly cla e . it s

c u riou s that Jai n ismitself h as become priest- ri dden N INTRODUCTIO .

- n d i n n o d d n. th mm a g ora ce ﬂ o e i e i ediate past . A n in termin able mass of rites an d ceremon ies h as re

ac its s n s m an d mn o a s of pl ed pri ti e i plicity , i r det il e atin g before su nset and d ri nking strain ed water an d n u n rath—atra ss n s an d co d cti g big y proce io , ﬁghtin g big commun al cases gav e all bu t made people forget that behin d th ese comparatively u n importan t details there lies a wealth of prin ciples of cosmopolitan application . To defen d the above practices by sayin g that these things are good for th e m ss s i s ssu m h s e far a e , to a e t e e latt r to be far, behin d their times and u n able to u n d erstan d the

h v n M right road to t eir sal atio . ore liberalismof a

ru s m n m thatliberalismwhi ch will i nsist t e ta p , a ely,

u on the reat an d ru i t u l ri n ci les o J ai n ism p g f f p p f ,

as s n u sh mits mn s is di ti g i ed fro i or practice , badly n e eded by ou r commu n ity ; an d if a stu dy of th e

of Mah v s n ot ns u s w h it m life a ira doe i pire it , y

i in is th e f u s u s. idea , a lt A th ird lesson that this life teaches u s is a

A n v readi n ess for change . co servati e spirit is

v n v th e w h n s ms more pre ale t all o er orld t a it ee .

n n h h s i O ur action s cha ge soo er t an ou r ideas . T i s why we still i n n ame adore the teach in gs of ou r

h n as wh in f t we all n w h ow far Tirt a kar , ile ac k o

m h s h n s Bu t th e ou r actions ru n fro t e e teac i g .

n s n w h h n n s s m hav Jai a , alo g it ot er I dia , ee to e for gotten that too rigid con servatismi s a sign of decay N R C T N I T ODU IO .

an d u m u n and h h n i a ss n al lti ate r i , t at c a ge s n e e ti

c n n of M h n o ditio progress. y c ief hope for the Jai a cau se is that I observe even the most stau nch oppo sers of En glish edu cation an d of those wh o hav e

v h ms v s v u s su u m n recei ed it, are t e el e ob io ly cc bi g to

i n B i n W ts s h u tm s h s. ire c arms. y regret o ly t i e

are movin g too slowly ; an d becau se we have, in

h mn n ot h n we w n t eory, deter i ed to c a ge, are alki g with large logs of prej u dices that we pu tbefore u s

at v e s is h u u s m h f e ry tep . It rat er a c rio et od o

w n T h w of f mis u in fﬁ u e . alki g . ork re or do bled di c lty Before we can take ou r frien ds an other step with

u s the h h h v u t f h mh as , log t at t ey a e p be ore t e to be

v ﬁ Wha v ou r m h n m s . s t e s re o ed r t te er erit , readi e s to see stern facts in the face i s n otth e most marked

h m was h w s w h M h v of Bu t . t e . it ot er i e it a a ira He

s aw at n h th e w s of P arsvan ath o ce t at follo er Lord , h ad fallen off fromthe h igh stan dard that was e x

ected of h m an d h a if h w n p t e ; t t t ey ere let alo e ,

thin gs wou ld n otimprov e . He thereu pon added th e vow of n aked ness to th e fou r great v ows of Parsv a n ath an d otherwise made th e rules of con du ct for

h T h e m J ain a ascetics arder. ti es deman ded strin T h gen cy an d h e adopted it . e tendency of ou r h ms is s h ff n . mn u ti e lig tly di ere t T ey , too, de a d p rity an d s n h in s an d e u s ffa s bu t n ot tre gt ocial r ligio a ir , a lon asceti c lin es O u r s sm is g . a cetici to be of a d ff n We n ot to v m i ere t type . are lea e te ptation s R C N XV II INT ODU TIO . an d distractions behin d u s to prey u pon ou r weaker

th n an d s s s i n th e wn s we h v s bre re i ter to , a e to tay an d ﬁ h an d s s w n h s s of g t de troy, at lea t eake t e e foe h u mn h s nv v a ity . T i i ol es con tact with h un dreds of

n ot ou r wa of h n n an d l n an d people of y t i ki g fee i g, we mu s h f h v n ot few t, t ere ore , be prepared to a e a of ou r n ul s h we ma n s a g aritie , t at y be apt to co ider to s n v ma s of n sm u off in be di ti cti e rk Jai i , r bbed ou r w n d u s f m ork of social a religio re or .

A f u h n wh h h a s ul v n o rt poi t, ic per p co d be g i e th e ﬁ s is th e reat reedomtha Ma avi a r t place , g f t h r

ave to women In g . theory Jain ism n ever den ied

u of s u h s w m n h eq ality pirit al rig t to o e . (Except t at th e Digambara Jain a women can not go to Nirvan a In practice they hav e been pu t down lower than

f s Bu wh a is m i men as m o u . t m , a atter co r e t ore

n is h h h av e n v n v few if porta t t at t ey e be gi e ery , an h n s of ul v a n h e mn s an d s y, c a ce c ti ti g t ir i d bodie . It is on e of th e most scan dalou s featu res of ou r com

n n me e s n M mu ity an d can ot be re di d too oo . ove men ts for dispellin g th e ign oran ce of ou r ladies are

in h n h an d s u h of n an d already afoot t e ort o t I dia, th e du ty of the tru e followers of ou r last Lord is to ’i " W make these moveme nts a gloriou s su ccess. e

O f course I mean the F e male Ed u cation De partme ntof th e

’ ’ Jai na Youn g M e n s Associ ati on of Ind i a ; and th e lad ie s work or anise d th e Sout e rn M a ratta aina Sa a und e r th g by h h J bh , e

ui d n e of M r . B . Latth e g a c . A . CT N xv iii INTRODU IO .

shou ld n otfear that edu cation and knowle dge of rights will make ou r women disobedien t or u n

mm h s f s h v n ex sexed or i oral . T e e allacie a e bee

lod ed v an d v n an d sh l n ad d p o er o er agai , I a l o ly that we mu st look to the v ery great gain that we will hav e by the excellent early train in g that e d u osted mothers will give to Jain a children and more cultu red an d enj oyable home life than is fo un d i n

n f ml n w Jai a a i ies o . A ﬁfth poin t shou ld appeal to those of the you n ger spirits wh o wish to rise higher an d h igher so h th e wn of f m ma r s on h h s t at cro a e y e t t eir ead . To su ch the life of ou r last Lead er teaches the great lesson of a d evoted pu rsu i t of on e cen tra l i d eal of

n ot n w i life. I do k o if there s a more pain ful or s n u f h n a u s n i f l li e t a p rpo eless existe ce . Hu n dreds of ou r you n g men h av e n oble aspirations bu t their ” m n h - s h h a bitio s are t ick ig ted . T is blin dn ess to a cen tral pu rpose of life cau ses many a n oble wreck an d an h n s m mu s m m v o e t atte pt t be ade to re o e it . Bu t in man y cases the object of life can be seen w h n and h th e h mu it a little exertio , t ere be older st

n w h h v n s n h e is f w O u r k o t at a i g ee to ollo . Lord

M h v saw the h an d f w van a a ira lig t ollo ed it to Nir a .

h as th e has s sa c n n n d n ow T at, S tra y, a ot be attai e , u n ss we n in th e Vid ehas bu t s l le are bor , til by pu rsu in g on e great ideal we may be n earer th e

an d who n ws bu t h n u goal , k o t at a stre ou s and

LO RD M A H A VIR A .

A CH PTER I .

n u c m s an d th e h s I trod tory re ark , i toricity

M h v of a a ira.

is n f h v man in e It a pate t act t at e ery , ord r to leave some su bstan tial work after hi s sh ort worldly

a sh u h v s m a of his own an d in c reer, o ld a e o e ide l ; accordan ce with this principle th e Jain as regard

N v n the f n of s u l as th e nl ir a a, or per ectio o , o y

f h m n f v n a n i n o u . s ideal a li e Nir a a, explai ed ’ th e n h s h is th e m n s f Jai a P ilo op y, goal of a a li e , at

wh h v man sh u l aim an d wh h is n ic e ery o d , ic attai ed

n d w h fﬁ ul is wh s an d rarely a it di c ty . It at god an gels an d men are stru ggli n g to attain in repeat ’ h Wh v m n h u ai a i h ed birt s . at e ery a s o ld m t s t e

h v m n of u n f an d m a n of ac ie e e t a tr ly oble li e , i it tio th e greatest men of th e world secu res this to a large h ” n . n is m m n s s exte t Not i g ore i porta t, ay Blackie, towards the achievemen t of a n oble life than an

imagi n ation well- decorated with heroic pictu res ; in

h w s h is n o su m h of m ot er ord , t ere rer et od beco in g good and great than an early familiari ty with th e

l v s an d m n i e of good great e . No sermon is so effec

v as the m of mn H ti e exa ple a great a . ere we see 2

— — h h n d n u s u n a h n t e t i g o e before , act ally do e, t i g

of wh h we w n ot v n mn an d the v c ic ere e e drea i g, oi e speaks forth to u s with a potency like th e v oice of ’ m n w h u an d w a e s se . u s y at r , Go t o do like i Let ,

h f u n ou r m n n n u e t ere ore , t r i agi atio i to great pict r

lle es of the h e o s u s of th e u s s an d ga ri r ic o l glorio pa t , ” ﬁx a] u n n f h T h e l o our id e po o e o t em. Ho y bo ks of th e Jain as abou n d in examples of su ch heroic

sou ls ; bu tthere are twen ty- fou r stars shin in g abov e

all wh o th e n ame of the h n s th , go by Tirt a kara or e A rh atas an d in this book an attempt h as been made to familiarise the reader with an accou n t of th e wordl e e of M h av a h f m t e s o h . y car r Lord a ir , la t t e

T h e n o l n A ha is a s u b e appellatio , r t , pplied to a o l , wh o has f n w of h n s wh o ha a per ect k o ledge all t i g , s con qu ered th e wordly passion s wh o is worshipped by all Wh o h as preached th e tru th ; an d wh o is

melf th e u r m n i n h is f s hi s S p e e Bei g per ect tate .

’ ‘ r h man M h v i as h e was mm n l Va d a a, or a a ra, co o y

n wn was th e s the w n - f u h of h s k o , la t or t e ty o rt t e e

h as A r at .

For a lon g time Mahav ira was looked u pon as

s of m h s n r u h t n t s a ort yt ical per o age , b o g i o acred existen ce by the imagin ation of some seceders from or oppon en ts of Bu ddhist faith on the an alogy of its w l- n wn f u n u m u n 1884 wh n el k o o der, Ga ta a, til , e

’ F or urt e r e x anation of t i s te rm r f h pl h se e D . Hoe rnle s

trans ation of th e Uvasa d asao . 123 n 2 6 l g , p , . 7 . 3 b

that German scholar of wide v iews an d cau tiou s

u d mn f ss rm n n f remov j g e t , Pro e or He a Jacobi , a ter i n h u mu f h of m h s an d m s g t e acc lated rot yt iracle , an d sceptic misrepresen tation of th e Jain a Gran thas with which th e early life of Mahav ira was covered

l d M h l n o u s n an d wh ich had e . Bart to cal i t q e tio

h n n s v a u His a n m th e con t e i tri ic l e of tr ditio , ca e to clu sion th at en ou gh is k n own of him to in v alidate

the su s n h a h e is s of m s s n picio t t a ort y tical per o , inv en ted or set u p by a you n ger sect some cen tu ries ’ f th n h assu m f u n a ter e prete ded age of t eir ed o der . Du rin g th e last twen ty years mu ch more is kn own abou t him; an d a careful stu d v of the Pali an d the Prakrit works of the Jain as an d th e Bu ddh ist writers has established th e h istoricity of Mahav ira

n u n v a h as a i ers l tru t .

What chieﬂy led the scholars to su spect his his toricity for so lon g a time were th e differen t n ames

wh h he is n wn in ff n w by ic k o di ere t orks. T hu s in

D m h s s s s M h v h e i iga bara S a tra , be ide a a ira, s also

r h man ra Sanmati an d A tivir I called Va d a a, Vi , , a . n

Sh v etambara n w s the - su r Jai a ork like Kalpa t a, the

A charan a- su the Uttaradh a an a the u g tra, y y , S tra

K ratan a an d h w s he is s n of as g , ot er ork , poke a

r T h fu h ll u s h Gnatripu t a . ey rt er te that e was ii called Vardh aman aﬁ becau se fromthe momen t

I . e h e in cre asin one n n t th Incr . T g a d o e e ase r as is e x pe cte d . ( 4 )

the had n e n the s v an d boy bee begott , il er gold , the in te nsity of liberality an d the popu larity of his ’ n s had n pare t i creased . Nor are we by an y m n s s s f ss f ea , ay Pro e or Jacobi , orced to rely on the n of th e n s n s n for s m traditio Jai a o ly, i ce o e par ticu lars we have the testimon y of th e Bu ddhists also in whose writin gs Mahav ira is men tioned u n der his w l - n wn n m ata u tta as the h of h e l k o a e N p , ead t e ” Ni an th as a n m n ks an d v of u h g or J i a o , a ri al B dd a . Th ere is n o differen ce between Natapu tta an d Gn atripu tra by which the Sh vetambara Shastras call himexcept that the former comes fromPrakrit

n an d the latter from Sa scrit . He was so called becau se h e belon ged to that clan of th e Kshatriyas

n wn the Gnatrikas In u wh o were k o as . B ddhi st works these Gn atrikas are kn own as th e Thu s we see that h e i s sometimes n amed afte r h is

u n s m ims f his som ms f e co try, o et e a ter Gotra, eti e a t r

th c an d s m m s f hi s m o u hi s bir pla e , o eti e a ter erit rio s

was h s v of n m s wh h qu alities. It t i ariety a e ic led

h e n fu s n bu t h as n n ow m v an d to t co io , it bee re o ed Mahavira h as been recogn i sed as a historical reli gion s an d spiritu al hero who lived an d preached in

u B o. th e sixth cen t ry .

of th e East vol. XXII . x footn ote Se e Sacred Books , , p , . CHAPTER II . — Sou rces of information mythological stories.

It has been stated in the last chapter that the greater part of the life of Mahavira as described in the Jai n a Gran thas is imbu ed with myths which

mar the v u h s w m of h s real al e of t e e orks. So e t e e

mths h u u s an d few of h mare y are rat er c rio , a t e

v n w as of th e s gi e belo typical re t .

T he ﬁ s of h m s hi s v u s h r t t e relate to pre io birt s.

‘i” T he Mahavira Pu ran a gi ves a lon g an d a cu m brou s list of his inn u merable prev iou s births with a

t s n of s m f h m T h v de ailed de criptio o e o t e . e alu e of this description is in comprehen sible u n less it be only to illu strate th e Karma philosophy of the

J nas n sh ws th e h n ai , or it o ly o bitter atred of Jai a

hm n i writers towards Bra a s. He s said to hav e

v m A n h existed e en before Swa i di at . He had the fortu n e of bein g the son of Bharata Chakrav arti an d h w mA n a h . s m him u g ran dson of S a i di t T i ade pro d .

u h he an to h s h an d Thro g pride beg preac fal e ood ,

n u n had to u n s v r st n co se q e tly dergo e e al exi e ces. T hi s myth shows how one is rewarded for the

v h good or the bad acts of his pre iou s birt s. It may be only to thi s en d that this myth has been

* See P reface . 6 conn ected with the life of so great a person age as

‘i’ Mah v a T h - su tra on th e h h n . e a ir Kalpa ot er a d , s s n h n u h n s ha M h ay ot i g abo t t is. It o ly assert t t a a v l v n h is n an d h v n f n ira, ea i g lo g appy di i e li e , o ly for the good of the world an d the attain men t of

v n a am h s worl as h n a d es Nir a , c e to t i d a Tirt a kar ,

‘ cen d in g fromth e great Vimanaj th e all- v ictoriou s an d - s u s P u sh ottara th e f m of all pro pero p , to take or

n m i h w m of h is m h h th e a e bryo n t e o b ot er . Bot abov e qu oted Gran thas state the date of his en te r in g the womb of his mother as th e sixth day of the h f h ' latter al of A s adh a . T h e secon d myth of th e tran sfer of embryo is

w h s u n also connected ith t i . It r s thu s both in th e

A h r n - su an d th e a - u c a a a s . g tra K lpa tra Here , f s h in the n n n of ambu d v i a in Bh a or oot , co ti e t J p , ratv arsh a in the s u h n p art in the s u h , o t er of it, o t e rn ahmn of the K u n d a u ra h e Br a ical part place p , took th e formof an embryo in the womb of De va n n th e alan d hara an a w f of h a da, of J y Gotra, i e t e

hm n Rish abh ad atta of the G ra of Bra a a , ot K o l da a .

h n in th e h m n h of the n s s n T e t ird o t rai y ea o ,

the ﬁf h f n h th e f n h of A swina t ort ig t, dark ( ort ig t) ,

on its h n h d a wh th e m n wa i t irtee t y , ile oo s n con

u n n w h Uttara hal u n i f he l j ctio it p g , a ter t apse of

See P re face . imanas are a aces of T V p l god s.

l 8

Usabh ad in n a n s of Usabh ad atta. s s h i tead Be ide , t e

n m is su h as u v n n n n a e c co ld be gi e to a Jai a o ly, ot hmn . h m to a Bra a a I, t erefore, ake n o dou b t that h h Ris ab ad atta has bee n inven ted by the Jain as in

v Devan an d a w h n h h u order to pro ide it a ot er sban d . Now Siddhartha was con n ected with persons of high ran k an d great inﬂu ence throu gh his marriage

T was th f w h risala. hou it It , ere ore, probably t ght more proﬁtable to g ive ou t that Mahav ira was th e son an d notm th e s s n of T risala for h s , erely tep o , t i r s n h he sh ul n th n ea o , t at o d be e titled to e patro age

h s of h er relations. T is tory could all the more ’ easily have gained credence as Mahav ira s paren ts were dead many years wh e n h e came forward as a

Bu t as th e l s of h n prophet . rea tate t i gs could n ot totally h ave been e rased from the memory of the

l the s of th e n sf of m r s was peop e , tory tra er e b yo

T he was n t an n in ven ted . latter idea o origi al

n f the n as bu t was v n l con ceptio o Jai , it e ide ty borrowed fromthe Puranic story of the transfer of embryo of Krish n a from the womb of Dev aki to that of Rohin i Now it is certain that this legen d is th e inv en

u h of th e —su bu t the tion of th e a t or Kalpa tra , assu mption made by Jacobi to give an explan ation

u n of it does n otseemto be fou n ded u pon so n d reaso . h h had two w v s a h T O assu me that Sidd art a i e , Bra m n an d K shatri an i and sa h M h v ra a i a y , to y t at a a i 9 was the son of th e former is itself in correct ; for a Brahman a girl was n otallowed to marry a Kshatriya

n . If had n so the n law- v s who Jai a it bee , Jai a gi er , have so closely followed the carrier of Mahav ira in v n s ws w u n ot h v h t gi i g ocial la , o ld a e pro ibi ed in termarriage between a Brahman a girl an d a K sha tri a . O n th e h r h n M h av a u ran y boy ot e a d , a ir P a

sa s h h v isala clearly y t at Ma a ira was th e son of T r .

If h w v am a w ff m n n , o e er , I llo ed to o er y opi io , I will attribu te th e in v e ntion of this lege n d to the bitter hatred of th e Brahman as by th e Jain as of th ose times an d to the prefere nce th at the Kshatriyas were

v n v r h h as gi e o e t e Brah man as by th e Jain a Ac ary .

We h v h l u n s a e t e testimon y of a tradition a so. It r i ii h u s Bh ad rabah u the au h of the al t , t or K pa su s an d h is h Varah amihira th e u thor tra , brot er , a of Brih at—s mh t w v n h in th e u r a i a , ere li i g toget er co t

f h v n f ra o h of hem o t e kin g Dhru ase a o Gu j t . B t t w O n th r h of h th e ere great astrologers. e bi t a c ild kin g consu lted Varah amih ira as to th e age of th e

h l an d on arn n f omhim h w u l v e c i d , le i g r t at it o ld i for n m h e h l a a in r to a lo g ti e , e d D rbar orde

h h f hi h O n s n that celebrate t e birt o s c ild . eei g Bhad rabah u was n ot presen t in th e assembly of his

u e s h e a him an d s n the co rti r , c lled a ked to explai

n d h u h h e d id cau se of his abse ce . Bh a raba told t at

See Pre face . 10

m nt n otlike to rejoice for he shall soon hav e to la e T h n n s. e th e death of th e ch ild after te day ki g, bein g v ery mu ch ann oyed with this u n expected

s n him bu t f ten s the reply, e t to jail , a ter day

n s his h an d a m n th e f s h of ki g lo t c ild , d iri g ore ig t

Bhad rabah u n ot nl a h im b u t v h im , o y liber ted , ga e a ” n ou V r h mihi s n his h n e an d u t a a a ra. eat ear t ro , t r ed

How far h s a n is u n n s t i tr ditio tr e ca ot be aid, bu t it shows that Bhad rabahu an d Varah amihira were n ot on good terms an d one hated the religion of he N w n n t h Bh ad rabahu t h r. o ca o ot e it be t at , ou tof his h a r for the hman s m h h v t ed Bra a , ig t a e i nven ted this story of th e trasfer of embryos ?

Wh v ma b e can s f ass te on ate er it y , it be a ely er d the au thority of Mahav ira Pu ran a that Mahav ira was th e son of T risala an d n otof Devan an d a as Professor

J ac h as s u m A s hi u n h obi a s ed . to s ass mptio t at the story was borrowed fromthe Pu ran ic story of the tran sfer of the embryos of Krish n a fromthe womb of e v h of h n an n s D aki to t at Ro i i , it c ot be aid whether it were th e Jain as or th e Brahman as who

w f mth e h borro ed it ro ot er .

A n h m h is h th e s te n ot er yt t at of ix e dreams. It is stated that th e mother of Mahav ira like those of every Tirthankara saw sixteen dreams on th e n ight on which Mahav ira i s believ ed to have en tered

the w m of his m h o b ot er . These dreams were

1 . A ﬁne n mu s h n ss n ll , e or o elep a t, po essi g a 1 1

u m s w h s n h h s an d f u m h l cky ark , it tro g t ig o r ig ty

u h s was su s f th e h of t sks. T i ppo ed to oretell birt a

r h n Ti t a kara .

2 A a u l f wh h u h n h . m u o e t e , l cky b l , a iter t a t at of the mass of petals of th e white lotu s illu min i n g l h h all arou n d by th e diffu sion of a glory of ig t . T is was su pposed to foretell th e birth of a great reli

i u s g o preach er .

A h n m han d h d a fu l 3 . s s m s a d o e , o ely ape , pl y l n h s u m n r mthe sk w s h er fa . io , j pi g f o y to ard ce T i was su pposed to foretell th e birth of a child wh o will b e a destroyer of his karmas (the en emies) an d a

s f l s V r pos essor o limit e s ee ya .

4 hr or shm th e ss of w l h of . S ee , Lak i , godde ea t ,

mu s eau w h th e a of the fu m n on fa o b ty , it f ce ll oo ,

th e of M u n m v s n on a l tu s in top o t Hi a at, repo i g o

th e u s- a n n w h th e w f mthe lot l ke , a oi ted it ater ro

n stron g an d large tru n ks of the gu ardian eleph a ts. This was believ ed to i ndicate that th e child will be

an n n k n a oi ted i g .

A a l n h mn n w v n w h f sh 5 . g r a d c ar i gly i ter o e it re

m n t Man dara ﬂowers comin g down from the ﬁrma e . Th is mean t that the body of th e ch ild will be a

fragran ton e .

6 T he h su n n his n s in . brig t radiati g golde ray all direction s an d sheddin g hi s lu stre all rou n d

ru h s nd a h the h w Mou n t Mé . T i i ic ted t at c ild ill be ( 12 )

a dispeller of the mass of darkness which is th e

m of n n sy bol ig ora ce .

T h w- ml - h l m n h v r 7 . e co w u t e i k ite f l oo , lo e of

oh n s n in th e h v n s an d s n th e w s R i i , ri i g ea e rai i g ater of he l hi h t ocean be ow. T s porten ded the birt of a

u great religio s preacher .

8 . T wo ﬁsh s wh h m n h th e h d w e , ic ea t t at c il ill

h n be a appy o e . T 9 . wo n an d s v s s ﬁ w h u golde co tly a e , lled it p re water an d i n dicatin g the birth of a child wh o will

ns n l mm in s u m n be co ta t y i ersed pirit al editatio . 1 A l 0 . great otu s lake adorn ed with water lilies rou n d which the black bees an d th e mad dron es w h v n h w s su s f h ere o eri g . T is a ppo ed to oretell t at th e body of the child will possess all th e marks of

f n a per ect bei g .

- 1 1 . T he m n wh th e s of ilk ocea , ite like brea t

shm n n h the h w Lak i , i dicati g t at c ild ill be a

v n Ke ali . 12 A i . costly throne of diamon ds an d ru b es which mean t that the child will be a master of th e

th lokas ree .

1 l h n n 3 . A n excel ent celestial abode s i i g like

th e s of h e m n n u n di k t or i g s .

14 T h n f th d s s n w . e great ki g o e go re idi g belo

h s t i earth . 1 5 . A n en ormou s heap of jewels resembli n g Mou n t Meru an d illu min ating even th e sphere of h sk h s was su s f t e y . T i ppo ed to oretell the birth of a ch ild who wi ll be a possessor of right kn ow

h n u n an d h n u ledge , rig t i t itio rig t co d ct . A ﬁ w 1 6 . great re fed ith mu ch shin i n g an d h n - u hee an d in v h m n m n o ey colo red g e e e t otio .

T he Kalpa- su tra says that a large meetin g was c n v n the n on h s s n an d l ar o e ed by ki g t i occa io , e n ed men w s n th e m B ere a ked to i terpret drea s. u tfrom M ahavira Pu ran a we learn that in the morn in g the qu een herself came to the cou n cil of the kin g with

all h r m T he n ffe n a s h e aids. ki g a ctio tely a ked er to take her seat n ear himon th e thron e ; and then h e h m h e imself i n terpret d t e drea s. From these mythical description s we proceed to real facts in the life of ou r Lord Mahav ira whose

an d su m f is w e n as far a i deal bli e li e to be ritt , s

f v u ss in th e o h n . po ible , life eac i di id al A R III CH PTE .

— F m n s— h a ily relatio birt .

h h the f h of M h v s n wn Sidd art a, at er a a ira, al o k o as Sreyamsa and Jasamsa in the Shv etamb ara

n h s was sh u Gra t a , a K atriya r ler of a place called K u n d alpu ra situ ated in that part of Northern In dia which was called Pavan i n v ery ancien t times an d

Ma ad ha in l ms Vid eha or g ater ti e . He belon ged to th e clan of Gnatrikas wh o are also kn own as

atikas in th e u h s w s an d wh o w N B dd i t ork , ere a

w fu n in n n m Man f po er l cla a cie t ti es. y o the rulin g dyn asties of later times are said to hav e s ru n m h s n an d v n the ulin h p g fro t i cla , e e r g c iefs of

h s ms who w ls him h u t o e ti e , ere a o related to t ro gh his w f n th s n i wh . s M h i e , belo ged to i cla It y a av ira h as been v ery often called G natripu tra or Natapu tta in h u h s T h t e B dd ist work . e Digambaras also call him Haribansi an d v n athb n i A s a e e a N a s . to hi s gotra it is asserted on both han ds that h e was a

In u h w Kashyapa . B dd ist orks his gotra is con fou n ded with that of h is pu pil Su dh armaich arya

' n d is h r f s A n ivaisha an a T h a . , t e e ore , aid to be g y e

s n of the ma n ﬁ n his th e de criptio g i ce ce of palace , ceremon iou s rejoicin gs with whi ch the birth of Mahavira was celebrated an d the gran deu r an d

1 6 his wife is frequ en tly styled Dev i in th e Digambara

n h s an d h h is s w s Gra t a , Sidd art a aid to be a i e, v tu u s n u u n d w f n s s a u . M ir o , i d trio , a po er l ki g ore

v er h e s th e w r u n of Vid eh a w u o , C et k , po e f l ki g , o ld n ot n s n m his u h s s co de ce d to arry da g ter or i ter, as th e se ma T risala ha th m ca y be , , to Sidd r a, a ere

n - wn as f ss aco su s s him la d o er, Pro e or J bi ppo e to

th s e n nst th e u u stom m n be, i b i g agai pop lar c a o g

sh r s f h m h th e o s s. h a K at iya t o e ti e Sidd art , too,

w u l not v his h su h a m h h o d gi e c oice to c atc . Neit er

a l v - ma h All h se ma s sh w it was o e tc . t e re rk go to o

h dh a h if n ot w fu l m n h exer t at , Sid rt a, a po er o arc ,

e lesd atl as n l u h u l if n otm , e t, a ki g y a t ority eq a , ore ,

f C h aka to that o et .

A nyhow this seems to be u n deniable that Maha

’ v s f h was n an d ru n o m t how ira at er a ki g a ler, at er

f r his u l an d w n a r e po er exte ded .

A s th e h of M h v is to birt place a a ira , it probable ” u n r ain a H b t ot s . oernle su e s s h the ce t , Dr gg t , t at

in r n whi h res n s K u n d al u ra as Ja a t aditio , c rep e t p a

wn ma o re n smu h as u n large to , y be c r ct , i a c K dal pu ra is take n as equ iv alen t to Veseli (San scrit

’ ’ V i h li u h i h l l a s a . s s a e K o la a ) He p t birt p c at g ,

n h r su u r of sel of wh h th e th a ot e b b Ve i , ic Na a or

' Naya (Gn atri Kshatriyas were the chief i n h abi

an s an d f wh mM h v i l t t , a ter o a a ira s ca led a Natha

’ Se e Hoe rnle s Uva d 4 sag asao, p . , n . 8. 1 7

u n su s s h the ban si or a Naya K li . He ppo e t at city commonly called Vesali occu pied a very exten ded ar wh h n u w h n its u the m ea, ic i cl ded it i circ it, (at ti e of ’ n h n f u 12 m s see u nn n h m Hwe T ea g) o abo t ile , ( C i g a

l ts . . s s se A rchaeo ogical Repor , Vol I , p be ide Ve li

h s A m now Besarh s v a . n proper ( ) , e er l ot er place o these were Vaniyag rama spoken of in the Uvasa g d asao an d h s two h r w h , T e e toget e it

‘ K ollag a make the three su bu rbs of Veseli spoken of as three districts i n a Bu ddhist trad ition qu oted

h in his f of u h Now as by Rock ill li e B dd a. to his

' ﬁrst su pposition that Kollega an d n ot K u n d alpu ra was th e h a of M h v r we can sa h birt pl ce a a i a, y t at it i s qu ite u n necessary an d withou t grou nd for both th e Digambaras and the Sh ve tambaras assert that

K u n d al u ra was the wh h e was n p place ere bor . T here is no men tion of this place i n either of the

h b n th e u au t oritie s. Had it ee act al birth place of

M h v th e n s fu w rs as h w a a ira, Jai a , care l rite t ey ere , w u h v n v u n mn n o ld a e e er left it e tio ed . There does n ot seemto be any good reason to prefer the u n au then tic traditionary ev iden ce of the Bu ddhists to

h of the n s h m lv s n su t at Jai a t e se e . His seco d pposi

n h u h s on n v n s ms tio t o g ba ed traditio ary e ide ce , ee ,

i n t s n n n d w ma all probabili y, a rea o able o e ; a e y

“ The se still exist as v illage s und e r the name s of Ban iya and Basuk u nd se e the ma s ate X in V l I and ( p , pl XI, o . ., Plate — XVI O ] . II f r hcelo . l N , o the A c g Hoe rn e . 2 ( 1 8 )

s ssur h K u n d al u ra su u of Vesali re t a ed t at p , a b rb ,

l f M v as a was was the th o h . re ly it , bir place a a ira It may be added that what led Jacobi to call it a h altin g- place was the wron g e xplanation of the word

wh h n s u a l h Sannives ic mea a religio s est b is men t .

h h had one u n r h who was Sidd art a yo ge brot er too , called Su persva abou t whom we kn ow n othin g fromeithe r the Shvetambaras or the Digambaras except th at he was livi n g with his elder brother in

h is palace .

T risala P ri akarmr th e m h of M h v or y , ot er a a ira,

u fu m r ou s v n an d v u was a bea ti l , erito i , a lo i g a irt ou s

wh o is sa h av ss sse all the o lady , id to e po e d go d

f h h an d the h In qu alities o t e ead eart . the Sh vetam bara shastras sh e is spoken of as sister to K etaka (C hetaka) the powerfu l ru ler of Vid eha who belon ged

h s s h to the Vashisth a gotra . For t i al o s e is called

In the m h s s she is Vid eh ad atta. Diga bara S a tra called

u h of Chetaka th e n of Sid dhad sh as da g ter , ki g e a. It is n otkn own whether these two C he takas are the

n s Sh w an ff same or differen t perso . e as a ection ate mother and wou ld n ot allow her son to become a

wh n h e was bo . Sanyasi , e a y

T h e Sh vetambara Gran thas also say that Mahavira h an d ivardh an a w h wh m had an elder brot er, N , it o

’ e r s se e Dr Hoernle s transl ti n of th For furthe r re f ence . a o e

o . n. 8. Uvasagd asa , p ( 1 9 )

M h v is s h v l v in his h a a ira aid to a e i ed boy ood . They also assert that he h ad on e elder sister kn own by the n ame of Sud arsan a. O n the other h and we

h n h r ﬁn d n o men tion of t emi t e Digamba a shastras. ’ M h v s n s w th f u nat men in a a ira pare t ere bo ort e , asmu ch as they lived to see their son a grown

f h - T he M h v u u p man o t irty two. a a ira P ran a says

n h h n oth ing in co nection wit t is. It h as been stated by both that Mah avira was b orn on th e thi rteen th day of th e latter half of C haitra abou t 7 2 years before th e en d of th e fou rth

‘ ‘ - su sh am O n h al in th e Du sh ama a period . t is

occasion great performan ces an d rejoicings took ’ whi h s ten place in th e ki ng s palace c la ted for days. lu mn h a s w Streets were il i ated , c ritable deed ere

m an d s n rs w . is in perfor ed , pri o e ere liberated It

su ch circu mstan ces that ou r Lord Mahav ira was

n bor . A CH PTER IV .

— — h l h u i n mar an d os C i d ood ed cat o riage p terity .

’ Mah v r s if ma be iv e n h ri s a i a l e y d id d i to t ree pe od . T he ﬁrst discovers h im i n the enj oyme n t of th e royal grandeu r of his father and leading a piou s

' f of a Shravaka h u se- h l r In h n d li e or a o o de . t e seco h e is ee l mmrse i n the el u s m a n d p y i e d r igio edit tio ,

h ana and se v re d l mortiﬁcation of wh h D y , e bo i y , ic

a is bu t f m in r e r to r ar hims lf for Yog a or , o d p ep e e th e great work of a religious preache r which h as

l m n n In h give n a astin g per a e cy to h is n ame . t e be gi nn i ng of this period we ﬁn d himd isgu sted with the world lv pleasu res and determi ned to know the A tru th bv me d itation . tthe en d of it we ﬁn d him

h e master of the u th v in I the h ir t a e a . n tr , K l t d period we ﬁn d him preachi ng his gospel to h is pu pils an d th e men of the world an d h earin g all

h sh s h u s h has su ff th e ard ip t at a religio preac er to er,

s s n hi n s in his h n u th u reali i g s doctri e rig t co d ct,

- itr His h an d v n n Samyak char a. birt Nir a a bei g added to these make th e ﬁve great poin ts of his life

so u fu in th n h as r s an d described bea ti lly e Jai a S t a ,

' h ﬁv al n akas kn own as t e e K ya .

h n we n w h the f of M h v T e begi it early li e a a ira .

A s m of a the v s of men a atter f ct , early li e great , ( 21

in the s n s th e w w s great real e e of ord , are al ay

Su rstition s men as we wrapped u p in mystery . pe

we n v n ou r n e u s are , are likely to i e t by co j ct re , m h s and m s an d n n hem w th th e yt iracle , co ect t i

n mmon e arly epochs of the li ves of greatme . Co i people are easily led to believe any th in g that s It is h ow said by the more reﬁned amon g them. M h the lives of great men grow mysteriou s . a a ’ f v ira s early life is also looked u pon as a sort o m s u s h n bu tth e s is s l b e n if we y terio t i g , pell ea i y rok su bject it to a little scru tin izin g an d comparati ve

u f h as hu s we se e h st dy o t e Jaina Sh tras. T t at both the Digambaras an d the Shvetambaras assert

h M h v a h f of Shravaka a la m n t at a a ir led t e li e a , y a , for thirty years li vin g with his father an d mother i n K u n d al u ra T h e ff n is n in th e p . di ere ce o ly

- T he su r is s l n u h s. details. Kalpa t a i e t abo t t i It only says that the Ven erable A scetic Mahav ira h ad liv ed thirty years in Vid eh a when his parents w n th w f h s i e d an d b t e . e o . e e t to orld god ( , die ) , with the permission of his elder brother an d th e au th s of the n m fu ﬁ his ms oritie ki gdo l lled pro i e , i e m . n h w n . s h s n beca e a Sa ya i . T is doe ot t ro a y light u pon th e kin d of life that h e led du ri n g these

h T h A h r n — u h Sh v s. e c a a a s n e t irty year g tra, a ot er

m w the - su h w v s ta bara ork like Kalpa tra , o e er, clear ,

h s m n s s h n t is to o e exte t . It ay t at the Ve erable

A sc M h vi his n h ad v etic a a ra, after i tellect de eloped 22

an d the h - h h ad ss w v in th c ild ood pa ed a ay, li ed e

n m n of the l w n ﬁve- f s an d e joy e t a lo ed , oble , old joy

l asu r s n s s n in s u n u h s o u p e e (co i ti g ) o d , to c , ta te , c lo r an d m l s . h s s n ot s sf ou r u s el T i , too , doe ati y c rio i t an d we ea n f m nl h h e h ad v l y , l r ro it o y t at de e oped his intellect in his childhood and n oth in g more

h n h T h f n t a t is. e latter hal of th e above q uotatio

ss s th t M h v a in the v m of his a ert a a a ir , ery pri e

u h ss h is ime in the en m n of s n s s yo t , pa ed t joy e t e e an d n ot in the spiritu al stu dy of his Self an d th u s

a n hims lf f r h a mi n of hi s prep ri g e o t e gre t ssio life .

O f u s h s oe s n otme n h h e was co r e t i d a t at addicted to ,

sl ve of he s l asu s n s s n in s u n or a a , t e p e re (co i ti g ) o d ,

u h tas l u r an d smll h w s w ul to c , te , co o e ; ot er i e it o d n ot be reason able to expect fromh imth e perform

an e of the mss n of h is l fe of v v n the c great i io i , re i i g decaye d frame of tn e religion of the Tirthan karas by promu lgatin g their d octrines throu ghou t th e whole

r h n v i n th n m n of No t er In dia . He li ed e e joy e t of

l Bu h these pleasu res on ly as far as it is a lowed . tt e Digambara Acharyas do n ot allow him the enjoy

f n w r su s m h men t o a y o ldly plea re at all . Fro t em we learn that in his ve ry eighth year he had taken

th e v ow of observin g the twelve P ratimas or th e

v n ru les of con du ct of a Sh ra aka or a layma . He

was us fr m his v h h an d n v pio o ery c ild ood , e er

n v dev iated fromthe paths of i n tegrity a d irtu e . His very mission of life was to giv e an example of

mhis h h we ss his h Fro c ild ood pa to boy ood , an d abou t this we learn fromboth the au thorities

h a in i ion his a n th e f of a s t t, add t to le di g li e trict

Shravaka he t k re at in r sti n ou t- oo ms , oo g te e d r ga e an d m s artial exerci es.

He u sed to go to th e royal gard e ns of h is fathe r with his play- mates an d with the son s of his

’ i father s min iste rs an d amu se himself the re with several kinds of feats of strength an d physical ex er i s h n d c se . He ad a h a some an d symmetrical

d an d a m n i r al wa bo y ag et c pe son ity . He s a man of re u ra and su m v u r He i n g at co ge pre e alo . s e ver said to h av e lost his cou rage even on the occasion s

u n s n h of d an d the mn req iri g great tre gt bo y i d . T he Digambara Shastras tell u s an an ecd ote illu s tratin his su r m v l u r an d s v an It g p e e a o per e er ce . ru n s th u s

O n e wh l a n w th his fr n s in th e day , i e pl yi g i ie d

n of his fa h r Mah av saw an l h n garde t e , ira e ep a t , mad - mad f u s on u n of th e u c ssu n , erocio acco t j i e i i g f i s him Allhi o mh s m s omn w . s c m ro te ple , c i g to ard

n ns o s as h e w n won - s u pa io , b y t y ere , bei g der tr ck an d afraid of the impendin g dan ger deserted him

h arm S as r He r T h e qu ee n he rse lf re ad poe try and t e Dh a h t a. atte nd ants use d to putque stions to he r on all su bj e cts i n th e

m to answ r m or of rid d e s and th e ue e n used e t e . Is i f f l , q h t or this reason thatM ahavi ra is said to have bee n born with three ki nd s of knowle d ge ( 25 ;

f W h l n n M h v an d ran o f. u s mm it o t o i g a o e t , a a ira

- w n n the han u h h of his ru n e t ear elep t, ca g t old t k with h is strong han d an d asce nd ed h is back at

n o ce .

This looks somewhat like a mi racle an d an ” li M h v m ss t . s sa s u aru s i po ibi y iracle , y Pa l C , a e ceased to b e a religio us test yet the belie f in the miracu lou s power of th e master still bears witn ess to the holy awe of th e ﬁrst d isciples an d reﬂects

h n m h u s we see th a t eir religiou s e th u sias . T t ' — eve ry see t he s some miracle con necte d with its fou n der to illu strate th e great might an d v alo u r

he m n i l n h th e J n as t a . s oss h of It p ib e , t e , t at ai ,

f w n the u u s m mi h h av in too , ollo i g pop lar c to , g t e ven ted th is strory to illu strate the u nlimite d v alou r

( A n an ta veerya) of the last of the i r twenty- fo ur

h n r B w n n e n t an Tirt a ka as. u t e ca ot call it irely

n v n t mr is oss in all robabi i e ed i acle . It p ible p l ity .

m h s we m to his u n the r Fro t i co e ed catio , eal part ’ m n s f u u s n u h mar tha b h of a a li e . C rio e o g to re k t ot th e Digmbaras and the Shvetambaras say n othi n g

u abo t it . They assert that Mahavira h ad brou ght with him a highly ( thou gh n ot fully) de veloped

S u n u f m his v u s rth s an d pirit al at re ro pre io bi , ,

h f r he was w s h n the wiseme n f his t ere o e , i er t a o T h age . e Digambara Shastras say that fromhis 26

‘ ' v h h he ss ss the mati shru ti and ery c ild ood po e ed ,

’ ' the avadhi gyan or three of the ﬁve kin ds of kn ow ledge .

In the Kalpa- su tra we read that he possessed

su m u n m u n m n w an d pre e , li ited , i peded k o ledge

’ n u t n h w see h h h u h i s i t i io . T u s e t at bot t e a t orit e assert the same thing with on ly this difference that on e says him to possess the A vadhigyan an d th e other says that he was in possession of th e A bh o gika gyan which is in ferior to the A v adhi kn ow

W w n e . Bu n u e ledg tall this does ot satisfy s. a t to kn ow if ed u cation was imp arted to himin th e

md e rn wa W w l u an d o y . e ou d kn ow if h e co ld read

w We w h i s in rite . is to be imformed of h s kill

arn n h n . Bu t h s the A h a s not le i g , per ap , c rya did t i k it n ecessary to edu cate Mah av ira who was a born

1 h i come i nto . T e knowle d ge of thi n gs which hav ng e xiste nce are notd e s ro ed ac ui re d t rou the se nses and , t y , q h gh h min t e d .

2 . T he knowle d ge of thi ngs acqui red i n ad d ition to th e

- re s n in nd stu d of h e aina scri tur mati gyan through a o g a y t J p es. Itd e als wi th all things now e xisti ng and also with those that b i h r were i n the past or may e n t e futu e .

T h e now e d e of acts oin on i n d iﬂe re nt ac 3 . k l g f g g pl es l wi thout going to those place s at al .

h o r two ind s of now ed e are ! M anah ar a T e the k k l g p y ya,

ca acit to re ad th e t ou ts of ot e rs and Keva l ana p y h gh h ; gy ,

now e d e 5. e. a now ed e of all t i n s i n all t e i r full k l g , , k l g h g , h r h hi ma Su tra Shlokas 18 m i c tions. See T attv t d a od ﬁ a [ d ﬁ g , [ 27

i f ns au k n l ow e d e . w v h s ma i t rator of all g Ho e er, t i y n ot nv n the m rn e s an d w h v co i ce ode r ader , e a e to assu me that Maha vira was really edu cated in th e l c of his f h pa a e at er .

In the preceding pages mu ch has been said abou t th e h h the h the u n an d th e c ild ood , boy ood , ed catio

l va v W s h h r is bodi y lou r of Maha ira . e ee t at t e e n ot mu ch d ifference in the description of these as

v n b th w T h f ff l l e t o se s . e a s gi e y ct ct di er a itt e , b u tth e n of f h a h e le d is the same in h ki d li e t t bot .

w v wh n we m h is u h we ﬁn d h Ho e er, e co e to yo t , t at there is a real an d wid e diffe rence be tween th e

n f T h as h O pi ions o the two sects. e Digambar old that Mah avira was n ever married an d led the life of a Brah machari i n his you th an d was disgu sted with

th w rl fr m h is v h O n th e th e o d o ery boy ood . o er han d the Shvetambaras assert that h e was married to a ch arming pri ncess Yash od a belo ngi ng to th e

K au n d i n a tr bu t he sa n h n u th e y go a, t y y ot i g abo t

r n and th n s f h r h pa e ts e relatio o t is p i ncess . T ey

‘ fu rther say that Mahav ira h ad a d au ghter A n ojj a or

P ri rsh Sh w r ml u ad a an a. e as m y ar ied to Ja a i , a p pil

of Mahav a an d had u h Seshav ati ir , a da g ter called

r Yash v i n h s u h f ss o o at . Upo t i a t ority Pro e or Jacobi

A n d still the y asse rt that h e us e d to re ad e pic p oe try

w i e sti a bo . Se e a av ira P arana ch . h l ll y ( M h . constru cts the followin g genealogical table of Maha v ira showin g also his other relation s

I I r Subhad r Suparsv a Sid d ha tha T risala or Kotaka a. i Vid e h ad atta King of Vaisal .

n misara Ke lna. N nd i r h n rd mn a a. Bi a va d a a. Va ha a a Sud ars b marrie d to Ki ng of a ad h Yashod a. M g a. I

D O m A JJa. . to Jamali K un ik a or Aj atasatru .

Se shav ati . d i n u nd e r of U ay , fo

P atali putra .

A s to his h av i n a n u n l an l r h r an d g c e , e der b ot e , a

s s the m a d o n m A s his s ot . i ter, Diga b ra ad it it to

r n s th ass rt h m A s his ost pa e t bo e t e sa e . to p erity

the am s n n u A s h i Dig bara say othi g abo t it . to s other relation s an d his con nection with the ru lin g

n st f Ma d ha w w n s o a e see o . dy a ie g , ill later V CHA PTER .

— Re nou ncing the world Distribu tio n of wealth

San as m n — h — l y cere o y K e shaloc an a Reso u tion .

Ithas bee n said above that Mahav ira was d is g usted with th e world and had a min d to become a Sanyasi fromhis v e ry boyh ood bu t h e was ke pt i fromdoi ng so by the remonstran ces of h s paren ts . We hav e no testimon y to show whether or n ot he was broodin g u pon h is e arly idea of ren ou ncin g the

r l l n A in h m a a wo ld a l a o g . ccord g to t e Diga b r

A har as was in h is h rt e th r h a on e d a c y it t i i yea t t y, wh l md i tin u on his elf all of a su en he i e e ta g p S , dd reﬂected u pon h is age which he knew thro u gh his

h ree fold knowl e be of n s v n - two ea s t edg to o ly e e ty y r , an d this reﬂe ction remin ded himof h is lo ng cherish

f n h s sh ws h h ed wish O becomi g a Mu ni . T i o t at t e idea of re nu nciation was ou t of his mi n d at least for somet m b ut he h ad not t v n u i e , to ally gi e it p an d when still on th e verge of man hood h e deter min ed to leave the world an d become a Nirgran tha

n T he s m u h fu h s s th his Mu i . a e a t ority rt er ay at paren ts were still liv in g an d wou ld not allow him to give u p his p rin cely amu semen ts an d pleasu res His m h an ff n n . an d be a Sa yasi ot er, a ectio ate

mn as she was m himan d s d h wo a , ca e to ai , Vard a ( 30 )

m n n ou s ll u n man a a, Pri ce , y are ti a yo g you have never been exposed e ven to the light of the su n ; h ow will you bear the scorchin g rays of the su n You r delicate body an d mild limbs will n ot bear the h sh s of s amb r sha ou m ard ip trict Dig a a Dik , y u st live with you r paren ts in the Royal Palace an d help

u f h in th e m n m n of his n m yo r at er a age e t ki gdo . Bu t Mah avi ra wou ld n ot n ow be kept back an d explai n ed to his mother that the world is like an illu sion i n which we shortsighted mortals see

ff ren f mwh h a He l h thin gs di e t ro at t ey re . to d e r

h e v r man aft ass n the f of a Shravaka t at e y , er p i g li e sho u ld leav e the Raga an d become a Sanyasi so that

a n Ni van a h rou h his e m ns ran s h e may att i r . T g r o t ce his mo h h u h w h s m lu n v her t er, t o g it o e re cta ce , ga e

ns n an d M h av m Mu n in his co e t , a ira beca e a i

th irtieth year .

mth e Sh vetambara n of v w as we h v Fro poi t ie , a e

a r ma h e h ad h u h of n u n n alre dy e rked , t o g t re o ci g

th e w s v a ms bu this v n his orld e er l ti e , de otio to old paren ts an d th e lov e of his you n g wife stood in his

w In his w n - h h hi n s an d ay . t e ty eig t year s pare t died h e perceiv ed with his su preme u nlimited kn ow m ’ ledge th at th e time of his Renu n ciation h ad co e .

h l w him so Bu this elder brot er wou ld not al o to do .

s h e th e hs ou r n s Vira, aid , deat of pare t are still fresh in ou r memories you r leav in g u s thi s time wou ld simply ren der ou r bereavement more

can arr an d in f l w on h is wa c y , be g o lo ed y by a train of all ki nds of me n ra isi ng a shou t of v ictory ” an f w r T he an d praisi ng himwith swift d so t o ds . place to which he was carried and where h e performed h is ﬁrst pe nan ce was a park kn own as the Sarthi Khanda accordin g to the Digambaras an d G natri Shan da or th e Shan d avan a of the

n the Shv etam h Gnatris accordi g to baras. T ere h e i d A d his a n u n s . s a h n n wn h a p la q toppe peci l t ro e , k o as th e P and u shila or the ﬁve daises placed on e o ver

he h r a h O f the u er on e n som wh t ot e , e c pp bei g e at smaller than th e lowe r on e so as to make on e able

b v wa e h h w lim a o e s e e . s as n to c b , er ct d t re T i or a

me nte d su r ou n e on all s s an s an d , r d d ide by garl d

s n al or an A so a r v M h v ra h ad a a d k t ee o er it . a a i took

his seat u on h s is e w th e san a r O ff p t i da b lo d l t ee , took

his ornamn s a an d s and ﬁne & n d n c . a e e t , g rl ry , tered

the sta of h u s essn s n te o el e s. He the re n ou n ced if the twe nty- fou r P arig rahas or the attach me nts an d

— The se are T h e te n Bahyas (e xte rnal ones) and the ourtee n A ntaran as i nte rna one h f g ( l s) . T e te n Bahyas are

1 Kshe tra . attachme ntto land 2 . astu ouses V h . 3 . D ana wea h lth. 1° D an a cor 1 h y n .

0 . Dvr ad a p se rvants . 6 C h atus ad a . p d omestic anima ls. 7 . S a an and san ed s and h y A b seats . 8 . Yana ve ic e s h l . 9 . u ppa c ot K l hes.

10. B and a h pots . 33

— assu med th e twen ty- eight Mu l gu n as or th e ch ief

s f a m n hu s h a the h o qu alitie o o k . T e dopted ly

u in i an h a M n h n f ll we c on d ct of Ja a N rg r t u i . T e o o d a v ery bold an d a tryin g ceremony kn own as the

K eshalochan a r mn wh h as is the u s m ce e o y ic , c to , requ iries a man who wishes to e n ter th e spiritu al

of th e a na Mu n s lu ou t w h h i order J i i , to p ck it s right a nd le ft( hands) on th e righ t an d left ( sides ” of hi s h e a h is h a in ﬁv h an fu T d) ir e d ls. h e pro ce ss is n ot of cu tti n g or shav i ng th e h air of the

h a as is the u s mw h th e n d u n as s u e d c to it Hi Sa y i , b t

T h e fou rte e n A n taran gas are m 1 . M ith at attac e ntto wron e ie y h g b l f. Striv ed a a wi s i n m n n h e n of be av in i e womn h g l k e . P urush aved a a wi s i n wome n of 2 . h e a i n b h v g like me n . Napu n sak ved a a wi sh i n both of be av in i t h g l ke bo h.

3 . B as a au in y l gh g.

4. R ati Inst.

5. rati re ud i A p j ce s.

6 . S o a sorr h k ow .

7 . B a a e a h y f r.

8 . Jn u sﬁ d e i g p b lity .

9 . K rod h a n a ge r.

i - 10. M na se r ise lf p a . 1 1 M a a . y d e ce it.

12 . L obha avarice .

13 . R ﬁa g passions.

14. Dv e sh a e a ou j l sy. These are ! T h e ﬁv e M ahavratas or greatvows A hi nsa of n otki in ll g .

2 . Sat a trut y h.

- 3 . A ch aur a not committin y g the ft. 4 B hm . ra acharya avoid in g se xu al inte r

cou rse .

5. P i ar graha tyaga aband oni ng th e parigra ( 34

f lu n u in h n fu u it is o p cki g it o t a d ls. No do bt it requ iries a great cou rage an d a stron g will to do it an d on ly those can do it wh o hav e no lov e with

h eir flesh an d n s wh o are r u w h t bo e , eally disg sted it th e world an d wh o h av e completely mastered their

i n is sa ha if a man hes a s f pass o s. It id t t it te rom

n so atth e me of the ere m n he is d is u al doi g ti c o y, q i

r v l ﬂe d to en ter the sacred o der. Ob iou s y the cu s ’ tomis a tr al of a man s u ra e and f rt u an d i co g o it de ,

Mah av ira is said to h ave ass i tve r su ssfu l p ed y cce l y .

T h e ﬁve Samitis or d oi n g thi n gs care fu lly w 6 . Ir a al in r y k g ca e fully. B a a S e a in 7 . h s p k g s an ati n 8 . A h a e g n a m in t 9 . A d an a N 1k she a re ov i n s care u p g h g f lly . 1 P ratishth a an a e r ormi n t e r 0. p p f g h O pe ations of n atu re i n i mfre qu e nted s place . T h e ﬁv e In d riy a Damanas or controls

1 1 . S arsh a con tro ov e r the ass ns p l p io .

12 . R asau a ton gu e .

1 3 . Gh rana nose .

1 4 . C h ak sh u e e s y . h otr 15 . S r a ears . T h e six d aily d utie s m ﬁ rs 16 . Sa at a rot u n iv e l b he rhood . 7 S v n iti f 1 . ta a a re pe t on o th e me rits of th e i rt an aras T h k . n d n h m 18 . a an a ra i t e ﬁv e P ara esh h V p y g t is.

19 . P ratik r man re e nti n of th e sins a a p g .

v d h r a di n . 20. S a yaya e g

K a ot r o a. 21 . y sa g a y g

22 . astra t a a a and on in th e c ot s V y g b g l he .

- w 23 . ac onc t ro i n off th e ai K h l h h g h r.

24. L a h u bho ana eati n v e r itt e g j g y l l .

2 A ik b h uk ta e ati n once a d a . 5 . g y

28 Notto c e nse te t . . l a e h

T o e at tand i n . 27 . s g

Notto t e . 28 . ba h ( 35 )

ou tthe h of hi He tore air s head withou t shrin king f mthe s v e ro e re trial . i It s also said that Mahavira possesse d the Manh a ‘5’ ar a a an h s m h p y y Gy at t i ti e . T en he paid ob eis

ance to all th e Siddhas who h ad attain ed Nirvan a

him an d h n f m th e f w n before , t e or ed ollo i g resolu tion 2 I shall for twelve years n eglect my body an d abandon th e care of it I sh all with equ an imity

u n an d su if all m s s n f m bear, dergo, er cala itie ari i g ro

” ’

di v n w s men n m s. i e po er , or a i al 1

This e n able d h imto know th e thoughts of all se ntie nt

i n s wit ﬁve or ans w ic are not d e e cti v n o be g , h g , h h f e a d p ssess d e ve o e d i nte e ct i vin i n the two and a a conti ne nt a l p ll , (l g) h lf s no e on 2 v and the two oce ans. O f. t p . 6 abo e .

‘ 1 Hund re d s of people are said to have re nounced the world i n on this occas o . A CH PTER VI .

v n n f lv Se ere pe a ce or twe e years.

We h ave n ow reached the period i n th e life of Mahav ira from which he begi ns to lead that hou se less and hard life of a Jain a Mu n i in which h e

h ad av l fr m l e to c e in th e n to tr e o p ac pla e , xcept rai y

s s n all the h m n h s of su mm an d w n ea o , eig t o t er i ter ,

h n and h n th e o l as he v preac i g teac i g pe p e tra elled , an d performi ng sev ere bodily mortﬁcations for th e destru ction of the ka rmas an d the attai n me n t of

n A v r n n an d s d es ke valgya . e y i te resti g preci e cription of this part of his life is giv en in the Jain a Shastras men tion in g th e places wh ich h e visited an d where h e preached to the people th e doctrin e of Jain ismdu rin g th e cou rse of his trav els throu gh

I h u h the greater part of n dia . T o g both th e

s u r s of ou r nfo ma i n the m a as an d the o ce i r t o , Diga b r

Sh vetambaras h he v an d , declare t at tra elled per formed pen ance for twelv e years before th e attain

m n of K eval an h is mu h se e t gy , yet t ere c di re

n w n th e u n s v n the two pa cy bet ee acco t gi e by . i ’ h u s th e A ch aran a—su s s h M h v T g tra ay t at a a ira , soon after his Diksha or the Ren u n ciation an d after havi ng forme d the resolu tio n of leadin g

o II e ctu re 1 Bo k , L 5. 37

v f of a n Mu n n n his a de oted li e a J i a i , eglecti g

v in the v la of a mm an d h n body , arri ed il ge K ara , t e

an h i v a s n ot beg s tra els from th t place . It doe

h v s say an ythin g abou t th e places wh ich e i ited .

T h v e K alpaf su tra does n ot men tion his ﬁrst isit to K u mmar ; b u t it says th at h e stayed th e ﬁrst C h atu rmasa or th e rain y season of fou r mon th s in A sthika three rain y season s in Ch ampa an d

P h risti- h am a an d th e r s of the h i n Vaisali c p , e t eig t

an d Van i a rama Bu h s o s n ot n r th e j g . t t i d e co t adict

fa of h is n K u mmar i ss l h a ct goi g to . It s po ib e t t Mahavira might h ave ﬁrst v isited Ku m ar an d then commen ced his trav els begin n ing with his ﬁrst

n n m av ell n for rai y seaso stay atA sthik ag ra a . Tr i g the Jain a Mu n is is prohibited for fou r mon th s of the rainy season for fear of killing th e in sects and su ch other small creatu res as are seen specially in that se ason an d thereby committin g Hima

In which is strictly to be av oided by th e Jain as.

‘ ' Mahav h compli an ce with this A gya. (order) ira ad to stay at on e place du rin g th e rain y season s an d thu s th e fact of his stayin g i n differe n t places in differ

e n trainy season s as given by the Kalpa- su tra is

it was orme Accord in g to the comme ntary (on K . f rly

mana b ut it h as si n ce e e n ca ed A sth ik a ra called Vard ha , b ll g ma be cau se a Ya s a Sula an i h ad t e re co e cte d an e nor , k h p h ll

i d . mou s he ap of bone s of th e pe ople whomh e h ad k lle O n that — m e P ro . ac t nts h d ui ta te . J obi he ap of bone s th e i nhabi a a b l pl f . s po sible . Let u s n ow see what the Digambara

n h s sa u h In th h Gra t a y abo t t is. e Ma av ira Pu ran a we read that h e did n ot attai n th e fou rth Gyan j u st

th e m of his n u n n u f his at ti e re ciatio . J st a ter ren u nciation he performed con stan t meditation for six m n h in wh h h m n ss o t s ic h e ad to be qu ite otio le . Still he did n ot attain ed the fou rth kin d of kn ow

h ad u n e l i n s v ledge . He to d rgo bodi y mortiﬁcato e e

f h A h n d ix m n h ral times be ore e got it . tt e e of s o t s

h v n ul u ra h e is said to a e go e to a place called K p .

K u ladhi a th e u of hat la his s p , r ler t p ce . paid re pect to h is ven erable gu est ; an d 1 t 1s at this place that Mah avira h ad his ﬁrst P a ra n a or meal at the

f f f six m n h r m h l en d o a asto o t s . F o t is p ace he wen t

f Dash a u ra u a h n h the o . t e to city p K l , ki g of t at

a am see himan d h av n n e u n him pl ce , c e to i g go ro d three times an d h avi n g washed h is feet with his own

him l f his han ds offered mi k an d rice or breakfast .

v n ta n of his h s ali s M h v a Ha i g par ke o pit tie , a a ir

h f h n v s s v l retu rn ed to t e orest . He t e i ited e era places and th e n began to pe rformtwelv e kin ds of

n n s hrou h h s he n h n s pe a ce . T g t i obtai ed eig t ki d

f h s h h of Rid d his an d man y kin ds o Sidd i . T ere e

- i h h n had to bear th e twen ty two P ar s ah as. He t e

v the ﬁve Mahavritas th e ﬁv e m s obser ed , Sa iti ,

the three G uptees an d th e eighty- fou r Uttara h u n v s d s v s. n e G n as. He agai i ite e eral place O ce wen t to Ujjain and there began his pe nan ce at a

( 40 )

attain i ng K evalgyan he was abou t forty- three

ears and two mon h old i e b v s . . e a in d l y t , , tta e Ke a

y an i n h is f - f u h B g orty o rt year . u t it is fur ther state d that it was on the te n th day of the latter

h alf of Vaishakha wh n h e was f - two a s e orty ye r old ,

i e n v l n - . h o e K a i n h . i f e e a s h d . , btai d gy orty t ir year Thu s th e re is a difference of abou t on e year bet

t wo c m u ns M v wee n he t o ta o . ore o h s s p ti er , t i doe n ot take i n to accou n t the time for which h e

v e ll f r n t r n his h n ra e e o e e e a . Howe v t d b i g D y a er, th is difﬁc u lty can be ove rcome by su pposi n g that

’ Mah av ira s re n u nciation took place i n h is thirtieth

ar an d n ot whe n he was h rt ars ld ye t i y ye o . It was wh at pe rhaps th e Dig ambara A ch aryas me an t

to in dicate .

u r h e r we e arn fromBha awati h a Mah av a F t , l g t t ir

' me t Gosala two years after h is Re n u nciation at a

l alan a n ar Ra r h a and th e two place ca le d N d , e jg i ,

for six a s i n P an i abh u mi ascetics li ve d together ye r y .

w h th fa ts v n v Now this is n otc on siste n t it e c gi e abo e .

i al a- su a Mah av ra wen an A ccord n g to K p tr . i t to P i

l n d s yabh u mi after his obtain in g K ev a gyan a tayed

n th ere only for on e rain y seaso . There is a fu rther discrepancy betwee n th e two

au th orities abou t th e mode of his life d uri n g these

r In th e al a- su tra is sa h a f ye a s . K p it id t t , a ter

n u n a n M h av i w r l th s his Re ci tio , a ra , o e c o e for a

n d a mon h and a r h m h e wa ye ar a t , fte t at ti e lked 41

u n h v . O n t e h h n M h i u n abo t aked ot er a d , a a ra P ra a

says thathe h ad aban don ed th e twen ty- fou r P arig ra

h as an d as l hes w on e of h m he h ad , c ot ere t e , to

an on h m ab d t e too .

’ After the e n d of h is twelv e years pen an ce h e

ain v l n h h e a obt ed Ke a gya . Bot t Dig mbaras an d th e Sh ve tambaras assert th at this took place in his forty th ird ye ar on th e ten th day of the latter h alf of

‘f' Vaish akh a n ear a place called Grimbh akg rama on the n orthe rn ban k of th e ri ver Rij ku lT n ot v ery

far from P arasn h lls h als s h h ath a i . T ey o ay t at t is took place in the ﬁeld of a certain farmer Samaga

or ma a Mahav ra a h m Sa k . i t t at ti e was sittin g u pon a Ratn a Shila below a Sal tree in a

s u a n s n w th n h s s n q tti g po itio i joi ed eel , expo i g

s lf h h f h u n He h ad to f m hime to t e eat o t e s . per or

se ver me at n h e at th e en d of wh h h av n e dit io t re ic , i g destroy ed th e fou r Gh atiya K armasj i h e reach e d th e h ighest knowled ge an d i n tu ition c alle d Kev a

la wh i h is n ﬁn su me u n s u com , c i ite , pre , ob tr cted , d f l plete an u l .

h is 18 n m f G rimbhila or G rimbhik a T also kn own by the a e o

T This is also calle d R ij upalika and R uu patik a (th e mo e rn Ba ra r d ka . ) I The se are

f i . 1 . Da navarani a o structors o u l a t rsa y , b f l f h w d e 2 . G n rani a o stru tors of u no e ya ava , b c f ll k l g M i i m n astra ma 1u him 3 . oh n a w h e d a a y , h c l a a y by k g silly and a thrall to his se nse s . ’ 4 A n ta ra a w ic re ve nts one s e ntrance on the at y , h h p p h n rn l i that le ad s to e to a bl ss . A CH PTER VII .

s His travels an d preachin gs for thirty year .

We have n ow reached the en d of th e secon d g reat period i n the worldly career of Lord Mahav i

ra In the b n n n of his e of tw v . egi i g t p riod el e

rs we f u n him n s s u s w h yea o d a Sa ya i , di g ted it

the w d d mn n u n and in orl , eter i ed to re o ce it atta

h v r- l s in l fe of l ss and h n ss t e e e a t g i b i appi e ,

rv n a on st n s u of h is lf an d Ni a , by a c a t t dy Se by

performi n g se ve re bodily mortiﬁcation s or Yoga . A t th e e n d of this pe riod we ﬁn d himi n th e f ull

sa on of his h Jin a n u of reali ti ope , a or a co q eror

th e a mas the h at n emi s of the s ul K r , eig t gre e e o ,

an d K v n h at is an mn s n t l m a e ali , t , o i cie ord co pre hen din g all objects ; he cou ld kn ow all con dition s

n Hi of the world and the th ou ghts of me . s kn owle dge pe rvaded all thin gs ; and by reﬂect ing on his self an d the world h e h ad re ached th e h h s n n wl u h was ig e t i tu itio an d kn o edge . S c ou r Lord Mah av ira as we ﬁn d himin the be gi nni n g of the h r i d in lif hi s t ird g eat per o his e . From t

n s th h r in his l h s begi e t ird g eat act ife . T i period comprises thirty lon g years of travels an d preach

n h v n s. n wn th e Law o s i g He a i g k o great , pr ceed to teach th e same to all the h u man bein gs in thi s ( 43 w T h orld . e whole of this period was spen t in travellin g an d preaching except i n the rain y season s when for fear of killin g small creatu res an d thereby

commitin hi nsa he had su s n h is mss n g , to pe d i io an d to pass fou r mon ths i n on e place u nd e r th e pat

rona e f s m m h h I fa itwas li o f. n t g o e ig ty c ie c , a fe of h a rk n v H it rd wo a d se ere au steritie s . e passed in teach in g his religiou s system and organ isin g

’ hi s d r of s s wh h as we sh all see lat or e a cetic , ic er

on was r n s the m h n s of n he rn , pat o i ed by ig ty ki g ort

n Mah v v it I dia . a ira was con i nced of the n ecess y of his pe n ances i n the last twelve ye ars of his life an d d id n ot h n his a s w s e d for he n w ha t i k ye r a t , k e t t it was th ro u gh h is pen an ces th at he had obtain ed i " th e n in e Labd his an d th e A n an ta

ow r e se r Attai n me n ts of th e ni ne p e s. Th a e

l nan ta ars ana u n imite d e ie . A D h l b l f. G an now d y k le ge . 3 K sh a ak Samak ta a e ie i n tru t a . y y b l f h cqui t e d afte r be i ng fre e d romth e arma f k s. Ch aritra commun ion wit the sou h l . Ananta Dana aband onme n tof the world l t i n y h gs . Labha posse ssi ng the A na nta C ha tu sh ta as y . un i i d h a i Bhoga l mte pp ne ss . Upabhoga posse s sin g th e sple nd our of th e Samava sa m & c ra s . , owe r of con ue rin the 9 . p q g

karmas. 1 The se are

nanta ars ana u ait . 1 . A D h f ll f h

G an e r ect now ed e . 2. y p f k l g d h m 3 Su a un ound e a e ss . . kh b pp

Vi r unsu r assed owe r. 4. ya p p 44

It may he remarked h ere that there is n ot mu ch d iﬁere nce betwe en the accou n ts of this period as give n by the Digambara and th e Shv e tambara

A har i f s s. T he ff n e if an s o c ya di ere c , y , detail

a he r than h f e commen c r t t atof main o u tlin es . Be or i n i f n g h s travels there is one fact worthy o ote .

on after his o tain in K e v al an Mah av ra was So b g gy , i v isite d by Gau tama In d rabh u ti who became his ﬁrst pu pil and was ra ised to the p osition of th e h ead

Gan ad hara or a h ef P n itf His s r is on e of C i o t . to y

rea n t r s w l i v e e t an d e wi l it la er on . g t i , g e t He follo wed his master for the last th irty years of h is life a nd obtain e d K e valgyan at th e v ery time when

M h n M v an a av i ra attain e d Nirva a . ah a ira beg by

ﬁrs rea h n Gau ma th e n to th e e t p c i g to ta , p ople

r n hi n h an hi v l ou m a d h e n e s s . a d , t beg tra e

He tr v le th r u h m n arts of n ia an d a el d o g a y p I d , preached th e h igh doctri n es of Jain ism an d Nir v ana to pe ople professin g differen t creeds an d

l n s a his a n s sir h a re igio . It w s e r e t de e t t people sh ou ld giv e u p their wron g beliefs an d follow th e

n s He re a h on tru e path to h appi es . p c ed both th e

s h r a h i n sides of th e Gan ges . Fir t e p e c ed Mag adh a

d h u n r rou n K u n d al u ra wh e h e was an t e co t y d p , er

n m Ma adh a h receiv ed with d u e greeti g . Fro g e

r h ar wh he v s Shrav asti Vai p oceede d to Be ere i ited ,

l s i sa h v sh asti an d man y other p ace . He s id to a e exten ded his travels as far as th e foot of th e Hima ’ 45 )

In h - su r s is v n n n n layas . t e Kalpa t a a li t gi e co tai i g th e n ames of the places where he passe d his rain y

ns A n h u h h e s se aso . ccordi g to t at a t ority tayed ‘f f u r in s as n s in Vaisali and Van i a rama o ra y e o j g ,

' f u n in a h an d th e su u of alan o rtee R jgri a b rb N da,

ix in Mi hila two in Bhad rika o e in Alabhik s t , , n a, on e i n P an i abhu mi on e in Shravasti an d the on y , , e

’ an d th e last i n Papa i n kin g Hasthipal s ofﬁce ” h w N w we see h f of t e riters . o t at some o these n ames do n ot occu r in th e Mah avira Pu ran a ; bu t

h e is n o mu h ff n h i t er t c di ere ce . T ere it s also men tion e d that h e travelled an d p reached throu ghou t

h c u n s f n h n n In Vi t e o trie o ort er I dia . d eha he was

n s C hetaka the ru l n h f of h u n patro i ed by , i g c ie t at co tr K un ika the n of A n l w h . s m t e y , ki g ga, a o elco ed

h is s h v n v great preac er . He aid to a e go e e en to

K au hambi Shatan ka th e u f h s . ee o t e lace h ad , r ler p , heard mu ch abou t his preachin gs an d severe pen an

h v n ces. He paid igh re ere ce to the great preacher an d n hi h e tered s oly order . D u rin g these thirty

s M h v is s d h v n v in year , a a ira ai to a e co erted to Ja ismMa ad ha h a K au shambi h am g , Bi ar, Pray g, , C pa p uri an d many other powerfu l states in the n orth

n Bu t the wh he n of I dia . place ere spe t a large part of his life and where h e was mu ch lov ed by the was h the th n m s of people Raj gri a, e etropoli

He had l sta ed e i t rai n seasons in thi s a reﬁ y y gh y place. ( 46 1

h r n Ma adh a . S e ika th e w fu g , po er l king of that

l was on e of th e at s h m p ace , gre e t c a pion s of Jain ism an d a s u n h f l w of Mah v h ta c o lo er a ira . T ey are said to have me t each other u n der v e ry au spi

on s r u ms an s Wh n ci ci c t ce . e Mah av ira we n t to Rajgrih a h e pu t u p at Mou n t Vipu lach ala i n the h v n t of t e u n . K n Sh ren ika h e n ici i y co try i g , ari g th e h appy n e ws of th e arrival of th e gre at preacher in his a i l w n see himw th all h is mn c p ta , e t to i i is

h l of hi m w ters an d w o e s ar y . He as charmed with th e div i ne splendou r of th e Lord and of Samosaran

r th e r at reli iou s ass m la av n o g e g e b ge . H i g paid h is d u e r n s h e h is s in th e l g eeti g , took eat ga lery

f r mn is s rese rved o e . He aid to h ave pu t sixty thou sand qu estion s to Mahav ira an d all of th e m were an swered by Gau tama In d rabh u ti at th e com

ou r i man d o f his master . To gre at msfortu n e n o

u n t n ot v n a v r smll on e h as n acco , e e e y a , bee

in s u i Shr n ika left of th is in terest g di c ss o n . e was satisﬁed with th e an swers an d en tered the holy

is s h u order of ou r Lord . It aid t at Ga tama also related the previou s births of Shreni ka an d his relation s. Some fe w remarks may be made here u pon Maha

’ f n n r v l f m v ira s me thod o preachi g . He did ott a e ro place to place like an ordinary Sadhu u naccom

n n O n the h h n he was pan ied by a y o e . ot er a d hi followed by man y men who h ad entered s order .

( 48 )

h n ﬁ W h u s see ha M h v Bra ma a at rst . e t t t a a ira

n con v erte d me of all castes to Jain ism.

hu s v ll n rom la la w h the T tra e i g f p ce to p ce , it wh l of his r of asectics h n the m o e orde , preac i g Kar a

h l s h th e l an d nv n u n s p i o op y to peop e , co erti g co trie after cou n tries to Jain ismu n der the mighty patron

of the n s of h s ou n s Mah v ss age ki g t o e c trie , a ira pa t h f hi l ed h e last t irty years o s ife . CHAPTER VIII .

v n A ttainmen t of Nir a a .

This laboriou s an d hardy period of the later life of Mahav ira described in th e previo us chapter T h h f h brin gs u s to th e en d of it . e t ree acts o t e great drama have been performed an d th ere re

l l u h main s v ery ittle to be said as an epi og e . Birt

an d h l the s s i n m n t are deat , ike oppo ite pole a ag e ,

h O n is n v f u n w h u always seen toget er . e e er o d it o t

r h n s n l f l w n the s u th e othe . T ey are co ta t y ol o i g o l like two police men atten di n g a prison er between

m wh is n mu s m d a the . He o bor t die so e y or

h an d he wh o is mu s n in s m ot er, dead t be bor o e

h h an d f rm t . an d o or o er Nig t day, like a black a

wh t m u s lw s t n to n w w h h i e o e, are a ay ryi g g a it t eir

h th n of f sh r e s ou r . h a p teet , le der rope li e T ey

mu s su s m h an d h su s t cceed o e day or ot er, t eir cce s

i n h n b u f f u n s ot i g t the en d o that li e . S ch e d mu st

m a h of u s b u t th e e n d of h n co e to e c , t at oble life

of ur was n an d n r n o Lord ot or i a y o e . He passed ” n v to m n was h wh h e er co e agai . It a deat ic liber

his s u for v mhis two n m ated o l e er fro great e e ies,

th an d th h s is wh the n bir dea . T i at Jai as mean by

s n h h n v n ayi g t at e attai ed Nir a a . 50 4

v n a as a d x l n is th e n Nir a , lrea y e p ai ed , goal i th e ’ n r of e v r m n s f is lo g ace e y a li e . It what the gods an d me n are always stru gglin g to reach at i n their

e a h Itwas for th rep ted birt s. e attai nmen t of this

irvana the n n of u n m h n ss n u N , co ditio li ited appi e ,

im ed able v l u r an d ra n f mall th e s p a o , libe tio ro care

an d ms s of h s w l h M h v i h ad to i erie t i or d , t at a a ra

ss h u h so m n ea h s and h s pa t ro g a y rep ted birt deat ,

an d as we n fr mth e a na h s r s was for , lear o J i S a t a , it this p u rpose that he came to this world What

v er it ma h e o a n th n d of h is e y be , bt i ed it at e e

f an d s n of the man n in wh h h li e , a de criptio er ic e

o a ne d itw ll be f u n n teres n bt i i o d i ti g . A s to th e place where h e died all the sou rces of

ou r nform n sse rt th e sam h n In th e i atio a e t i g .

Kalp a- su tra an d in th e Bu ddhist works h e is said to

h ave a In th e am h an died tPapa . Dig bara S astras d

in th e mo n ms is n wn the n am der ti e , too , it k o by e " of P av apu riﬂ T he place h as been thu s described

Jaini M . . by r. J L

e tof mod e rate d ime nsions and of mud - o A small haml , h uses t va u ri i i s a ace ove i n its sim e surround i mos ly, P a p j pl l ly pl n gs it sacre d trad itions and love lie r still in s . The re are se ve ral

re stin - ace s for ai na i rim d harmasha las ( g pl ) J p lg s. There are

a out7 mi es romBe har m T h e place is ab l f , a s all station on

R ai wa i n the rovi nce of Bi ar, e m B . . T n ile s th e B . L l y p h from va w e re Ind rabhuti is said to ave attain i itis Gu na h h ed N rvana. h re mains of R a i Ve ry n e ar it are t e j gr ha the ancientcapital of B ih ar. ( 51 ‘ I

abou thalf a d oz n te m es e recte d th Sh m e pl , by e ve ta baras and i am r n i rims of ot se xes D g ba as . Ma y p lg b h proceed to th e place c ie ﬂ on th e i va i occasion th e d a on w ic o h y D l , y h h L rd Maha v ira attained Nirvana and t e n u to the mont of M arc h p h h,

w e n th e atte nd ance e i ns to a . T h e mai n te m e w i h b g f ll pl , h ch

contains the chara nas sacred oot- imressions of ord , f p , L Maha vi ra stand i n th e mid d e of a tan cove re d wit otus , l k, h l le av e s

v ri u i n and othe r aquatic plants of a o s k d s . M any fish fl oat i n the wate r and make a ve ry funn y sight by the i r i n ce ssant it i n i e r fish wou t ac fl t g. Some times a b gg ld a t k a shoal of sma lle r fish and make the md a rtd own i nto th e wate r i n great

on io A e ntno otuses are oomin in c f us n . tpre s l bl g the tank b u t itis e asy to i magine h ow charmin g the tank mu st look whe n white and re d lotuses d oti ts surface and the ﬁsh d ance

n its e u cid d e t s t rou the maz e s of the otu s- s te m i p ll p h h gh l s. T he s un also may the n be imagined as conve rting e v e ry stray d rop of wate r thatth e e ve r- busy tails of the ﬁsh have cast on otus into a ear of th e most eautifu in co or to a l , p l b l p k l . T h e insulate d te mple of our las t Lord is re ached by a brid ge of In th te m e itse is a low c ambe r i stone . e pl lf h , fac ng the cast

are 3 nic e s the ce ntra one the ar estof th e t re e h l , l g h , con tai ns

th e foot- i mpressions of Lord Mahavi ra the niche on th e right of it of h is d isci e Gautama Swami and t aton the , pl ; h le ftthose

of Sud h armac harya.

Hasti al the u of h s ac was as we p , r ler t i pl e , , have

al rn n of M hav and h ready lea t, a patro a ira, e had made great arrangemen ts for the reception of the h g reat preac er. Almost all the ruling chiefs of the

u n ass m co try had e bled the re . People from all

a s of the u n r ﬂ h re to he p rt co t y ocked t e ar him.

He reache to h m six d a s onstantl p d t e for y c y . m v nth d I Then ca e the se e ay. t was the ﬁfteen th

day of the ﬁrst half of Kartika when the moon was in n u n n w h th e a v i h v co j ctio it sterism S at . Ma a ira was sitting u pon a high diamon d thron e i n th e cen tre of a magn iﬁcen t hall specially erected for his preachin g in th e forest i n the v icin ity of a large

n ll ta k . A men from th e beggar to th e migh ty

n w u n hi h f m. had m h m ki g, ere ro d T ey or ed t e selves in to twelve socie ties con sistin g of th e differ

i r en tgrades of soc ety . It was a da k n igh t an d hen ce the whole of th e h all h ad to be illu min ated

Hi u w with the brightest light. s p pils ere all

r u n h im t n u am Ind rabh u ti wh o is a o d excep i g Ga t a , sa in the Sh ve tambara h as s h v n on id S tra , to a e bee a m s n the wh ol n h he was rea h n is io . For e ig t p c i g to

h m In the f u th raka r of th n i h ll t e . o r p e g t a men f ll M hav ra h u h hi kl - s . s u e a leep a i , t ro g S a gyan saw

h a w m s u t t h is end as co e . He a s med a particu lar

s n n wn as th e Sam ar anka an d n po itio k o p y , attai ed

h n was w h In h e n n Nirvana j u stw e it t ilig t . t mor i g when the people g ot u p they saw to their great

w s h n so rrow that their Lord a gone . T ere was o

h n r v bu t u am mf t help . T ey bega to g ie e Ga t a co or ed

m h n h el a his m n w h the . T e t ey c ebr ted cre atio it

m T h e n ws of his h r h f gre at po p . e deat eac ed ar an d wide an d th e people had illu min ation s an d

h e M a av ira P u ran a iv e s a somew atd iffe re n d es T h g h t cri ption. Accord ing to it all thi s sple nd ou r h ad d isappe are d at thi s m and th e occasion was mad e as sim e a si e s os e . f ti , pl p bl A ter th e attainme ntof Ni rvana th e bod y of Mahavi ra h ad d isappear e avi n nai s and air ne w od d e d l g l h . A b y was ma e of th e mand e urnt prop rly b . sa bhas in s v l la s h h u h m e era p ce . T ey t o g t it ore worthy to rej oice th an to weep on th e occasion of the liberation of thei r Lord fromth e bon ds of this w l is sai h a h e m n f s v l f or d. It d t t t oder e ti a o Divali

i r f took ts ise romthis gre at inciden t . T h e word

' Div ali is a corru ption of th e San scrit word dipd vali ” whi h m an r w f l s c e s a o o amp . It refers to th e illu mination that is h eld e ve ry year on the Divali i festiv al. This illu min ation s bu t the imi tation of th e great illu mi n ation h eld on the occasio n of the

a h f Mah v ra T he o le h av f de t o a i . pe p e orgotten th e gre at i ncide n t which gave rise to th is n ational

f s va b u t h h a ve e n a u s s u e ti l , t ey t cio ly t ck to it

n thro u gh so ma y ce ntu rie s. It is also said th at the

m rn or atri w rsh ft s m ode Hoi H , o ipped a er a e days

of iv ali is also an imi ation of th e r at h l D , t g e al at

ava u ri in wh h Mah av ra rea h e his st P p ic i b t d la .

T he followin sl as as a r f of h s st mn g ok , p oo t i ate e t , occu r in th e Hariban sa Pu ran a CHAPTER IX .

i H s disciple s an d early followers.

T he admiration for Mah avira which we have in modern times is n otd u e on ly to Jai n a literatu re an d

th e a n A har as b u t is d u e to a r a n t J i a c y , it g e t exte to th e faith which h is followers an d p upils h ad in him an d to say some thin g abou t his followers

w n u Itma saf l m ill otbe o tof place . y be e y re ark ed that the Digambaras an d th e Sh ve tambaras who differ so mu ch fromeach other abou t man y facts in

th e f of M h v a are mos of on e n on as li e a a ir , al t opi i regards the stateme nt abou t his followers and the

ff i v h nc f an is r s . di ere e , y , e y lig t T he excellen t commu n ity of Mah av ira in his life time was a large on e and u sed to travel with him

m la l n f f . s s o u r rs fro p ce to p ace It co i ted o orde ,

h h av n its own h an d ff e n t ul s of eac i g ead di er r e life . T h e ﬁrst order consisted of fou rteen thou san d mem bers who were known as th e Mu nis or the Sbrama

n a h h th h h s. T ey eld e ig est position in th e whole commu n ity an d had very strict ru les of liv ing for

h u v n i n h m. s s th e n has s t e T e e r le are gi e Jai a S tra .

u h h s r was v n n in n F rt er, t i orde di ided i to e Ga as or schools each of them bein g u n der on e head wh o was known by the n ame of Ganadhara or a teacher

[ 56

X — . Maitreya an d

' - P h in — a . ra o h w r f t K and a XI bhas. B t e e o e y gotr an d had th e charge of three h u n dred M u n is each . T h e followin g table will make this still clearer

No. N m of nad h ra . a e the Ga a Gotra.

Ind rabh u ti Gautama

A g nibh uti Gautama

Gau tama

Arya- Vyakta Bh arad vaj a

Su d h arma A gni Ve sh ayana

M and itputra Vash isth a

M au ryaputra Kashyapa

Gau tama

Haritayana

Kand inya

This shows that there were n ine Ganas at the

a h h h w r le v n Ganad haras he d of w ic t ere e e e e . It is also said that In d rabhu ti was the chief disciple of Mahavira an d exercised an au thority over other

u ls O f h s v n n In d rabhu ti p pi . t e e ele e , o ly an d

Su dh arma su rv v M h v r n n i ed a a i a , obtai i g their ( 57 )

We w ll n w mu salvation s after his Nirv an a . i k o ch T h s in his fe more abou t themshortly . e re t died li

m a K valin ti e s e s. Fromthe above list we learn that there were on ly four h u s n an d two h u n Mu n s bu t h as t o a d dred i , it been stated that there were in all fou rteen thou san d

M n h h v as nt s an d u s. e s t e s i P r ap re t li ed appre ice , w n n i n h r ere ot take t e orde . T he abov e div ision of th e Mu n is is accordi n g

h r n h r i fu h l ss ﬁ a n to t ei Ga as. T e e s a rt er c a i c tio

a n m n accordin g to their merits an d spirit u al att i e ts. — A ccordin g to Kalpa su tra amon g these th ere were three h u n dred sages wh o kn ew the fou rteen P u rv as an d th e twelv e A n gas of th e Jin a- Van i thirteen h u n dre d sages wh o we re possessed of th e A v adhi kn owledge and su pe rior qu alities ; seven h u n dred K ev alin s ; se ven hu n dred Mu n is who cou ld trans f m hems lv s an d h u h n o s had a n or t e e , , t o g god , obt i ed Rid dhis or th e powers of gods ﬁve h u n dred sages wh o cou ld kn ow the thou gh ts of all bein gs ; fo u r h u n dre d professors who u se d to discu ss with men of her e ns an d wh o w ll n v f ot r ligio , i e er be de eated se ven h u n dred male an d fou rtee n hu n dred female disciples who were perfect an d eight hu ndred

h r a h h r n n ot e s ges. T ese make toget e o ly six thou sa d an d h eig t hu ndred . T he restof themperhaps were of nf m i erior erits . A ccording to the Digambaras the re were three hu n dred Mu n is who knew by heart ” ( 58 1

the twelv e A n gas an d the fou rteen P u rvas ; thirteen

hu n dred Mu n is possessin g A vadhi - knowledge ; seven h u ndred K ev alin s or those who had Keval gyan ; n in e hu n dred sages wh o cou ld tran sform

'ii" themselves ; ﬁve h u n dred mu n is wh o had th e fou r kin ds of kn owledge ; twelve h u n dred professors ; an d n i ne thou san d an d n in e h u n dred ordin ary

Mu n h v n f u n h u s n s . s s i i T i , too , gi e all o rtee t o a d an d eight h u n dred Mu n is which is greater than the h ot er n umber by eight hu n dred . T he eleven pu pils of Mah av ira were all con v erts

n sm an d as su h h s i l h to Jai i , c , t ey tr ct y ad ered to

th e au h w a a h h c se . T ey ere gre tly att c ed to t eir

‘ o T h r f u am In d rabh u ti th e h f L rd . e sto y o Ga t a , 1 c ie

l i n was th e son s s v r n s n o e . di cip e , a e y i tere ti g He

of V i is s to a Brahman a n amed asu mat . He aid h av e been a learn ed pan dit an d a writer of Hin du

n h w r u of his n n . Gra t as. He as ve y pro d lear i g O nce u po n a time a certain old man we nt to hi m

an d s v Sir m u u M h v r aid , O , Re ered , y G r , a a i a,

av me m b u t f x a n n me he g e a poe , be ore e pl i i g it to

n h i 0 one can l n e tered s deep meditatio ns . N exp ai me it n n 1 h v h mu h u u s mea i g . a e eard c abo t yo r learing that you are well v ersed in th e Vedas an d

u an h n n n the P r as. I t i k I ca ot liv e withou t hav ing

R id d hi - v ik ri a- u ta M u ni s y y k . His i i H T mothe r was P r thw . e was born at a village calle d

Govara. x l n h h m I e p ai ed to me t e mean in g of t is poe . h h f h a ou w l n d n u h to ope , t ere ore , t t y il be ki e o g sav e my life by explain n g to me th e mean in g of ” hi s sl In d ra hu ti se m w h t oka . b promi d to co ply it

’ the Brahamana s requ est pro v ided th e Brahman a promised himto become his pu pil on h is hav i n g l T h e xplain ed h im the mean in g of th e s oka. e

r hmn a romis to d o so an d th e s B a a p ed , read loka to

u am ran h u s Ga t a . It t

G u ama fe ll n t n fu i n He oul n a t i o co s o . c d otkn ow wh at is mea nt by the three Kalas an d th e six

Drav as u n u n y . He co ld ot derstan d the P anchasti

the se v n T attvas an d the six Lesh as . A n kaya, e y d he u n ot iv wr n lan a n for he was co ld g e a o g exp tio ,

f f h v r h f e h u h r a o Ma a . e e o raid i a He , t r or , t o g t it p per to come to Mahavira an d the re explai n th e m n n of th e sl a as h e u n e rs o so th a ea i g ok d to d it, t he may not be charged with th e gu ilt of h av i n g ex

n the sl a w n l av n h u n lu d plai ed ok ro g y . H i g t s co c ed he wen t to Mahavira with his ﬁve- h u n dred pu pils an d h is tw r h r Va u bh u i an d A ni h u i In o b ot e s y t g b t . the way h e began to thin k that if h e cou ld n otexplain itin the absen ce of Mahav ira how would f 60 he l l n in his s n bu thi s be ab e to exp ai it pre e ce ,

hi h O n his ﬁ s brother i n du ced m to go t ere . r t s n Mah v ra he was s ru w h the s u a eei g a i , t ck it pirit l val u f Hi i w n ff an d o r o the g reat Yogi . s pr de e t o h e salu te d Mah av ira by fallin g before himan d th en

u s him r h t h i Mahav a req e ted to p eac o m. ir ex

la ne him the r n s f n m n p i d to doct i e o Jai is . Bei g stru ck with the tru th of th e doctri nes and th e

a n n and w s mof the or h e l ft his h m le r i g i do L d , e o e ,

m a Mu n an d n er th e or of Mah v beca e i e t ed der a ira .

His 500 u ls an d 3 o h s th e sam p pi br t er did e.

He remain ed faithfu l to h is master throu ghou t

v ra his life . Maha i was greatly ple ase d with h im

an d he nce raise d h imby an d by to th e p osition

of a Gan adhara w th his two bro hers an d h e n i t , t to

ad Wh that of th e chief Gan hara . e n Mah av ira died h e is said to have been on a mission to con v ert

me e am a v l n u s so body . He b c e Ke a i j t when Maha

A f Mah v a w t v ira died . ter a ir h e as he leader of

r w v f th e e . a s a er h v n o d r He died t el e ye r t , a i g

v e ﬁf e ars as a mon an d al h n li d ty y k , toget er inety

two yea rs .

A n oth er disciple wh o su rv iv ed Mahavira was r ‘ m l h e P attav ali of the Khara ara hh Su d har a . t gac a i states that h e was the son of a Brahman a of Kollag aﬁ He su ccee ded In d rabh u ti to the position of the chief

Vol. XI . 246 . Se e Ind . A nt. , , , p ( 6 1

G n a ad h ara . He was a r t r h T h g ea p eac er . e well

n wn mbu - w m was on e of h is u ls k o Ja S a i p pi . He was su am u - w m who was he l s cceeded by J b S a i , t a t Ke vali n an d obtai n ed his salv ation ata place n ear

M u ttra . From th e ord e r of the M u n is we come to that of th A r i a or h n u n h s is sa h v e j k s t e s. T i id to a e

n - i h e we co sisted of thirty s x th ou san d n u n s. T es re th e w m n w h h r r of M h v o e h o ad en tered t e o de a a ira . They are d istin gu ished from ordin ary women by th e fact that they are n ot allowed to mix in worldly m a h ar femal Mu n . h hav r tters. T ey e e is T ey e st ict

u s of n d l th e M u n A t h e h r le co u ct ike is. t ead

of h e n u n s was h n ana In h am r t se C a d . t e Dig ba a Sh astras sh e is said to h av e been th e dau ghter

of C he taka th e m h u l of Vaish ali , ig ty r er or

' Vi hal u ra u h w l a n fr m l a — s p . F rt er e e r o Ka p su tra

h a C h etak a was th e m rn l u n l of M h v r t t ate a c e a a i a . Th u s Chan dan a mu st h av e bee n the cou si n of

h v T h D ambaras sa h a C h Ma a ira . e ig y t t etaka was

i la h s sh ws h h n an th e father of T r sa . T i o t at C a d a

’ ’ s s s Wh v r was Mahav ira s mother i ter . ate e it may

on e h n is l ar th sh e was l s l l be , t i g c e at c o e y re ated

M h v r T h n sh w n h . e ow sh to a a i a a ecdote , o i g e

am an A r i un s h u s bec e j ka , r t

O n e d a h n an h ad e n th e l su y, C a d a b e to p ea re

n l A n Vid a ens for w . dh ara gard taki g a a k certai y ,

n s n her u her off bu bei g fa ci ated by bea ty, took , t ( 62 l

in th e wa h n n his w f he f her in the y, t i ki g of i e , le t

r She w w n ther wh n a n o s . as f e t eepi g e , e a cert i

hill- man came there an d took h er with him to K au sh ambi an d sold to a rich man n amed Vrisha

h a n a T h n t h r f r m m in his b se . e ma kep e o so eti e

h u s bu t as she r w u n his w f Su bh ad ra o e , g e yo g , i e , ,

m l u f h u t h n n was ill beca e j e a o s o er bea y . C a da a h h ‘ i treated by t is Su b ad ra n all kin ds of ways. Sh e was giv en the worst kin d of food to eat an d

h l h u n h a wretc ed c ot es to p t o . Sometimes s e w s

Af s i h beaten too. ter ometime t happen ed t at Mahav ira came to that place an d began to preach

Sh w s u s w h he w h . e as t be t ere di g ted it orld ,

a n d n th h l came an A rj ik a e tered e o y order . By an d by she was raised to th e position of the h e ad ” a A rjik . T h e third order con sisted of on e h un dred an d

'' ﬁfty- n in e thou san d lay v otaries with San kh asataka

t he h a h s la v a t ir e d . T e e y otaries are called the Sh rav akas an d correspon d to the Grih asth as of the

H n u s T he u s of n u f h i d . r le co d ct or t is order were

ot s s as h s for th M un h n o trict t o e e is. T ey were allowed to liv e with the ir wiv es an d children with

m m n T h so e li itatio s. e Digambara A charyas give th e n u m nl as on hu n h u n ber o y e dred t o sa d . T he fourth order con sisted of three hu ndred thou san d female lay v otaries or Shravikas with

' ” Sulasa an d Revati h h In at t eir ead . the Kalpamtra

CHA PTER X .

— n His ch aracter teachi gs .

Character is on e of th e gre atest moti ve powers in th e world wrote on e of th e best writers of the

s n u an d s an e w u l s m as l la t ce t ry , tr g it o d ee , it real y

s h ow Mah v su h a re a w in his doe , a ira did c g t ork

h n is s a u this h f if n a . li e , ot i g aid bo c ar cter Great men are n otgreat on ly becau se th ey were looked u n to so th e su u n n e le bu t a s po be by rro di g p op , l o

u h h v n r h n h a beca se t ey a e do e g eat t i gs. C ar cter is on e of th e chief factors in the accomplish ment of su h ee s an d n o man h as v m c d d , e er beco e great, n ot wh at we ordin arily mean by great bu t really

h u n ne of h a i w o a . s great , it o t bei g good c r cter It rather a fru itless task to try to ﬁn d ou t th e ele men ts which composed th e re al greatn ess of M aha v for h e was a rthan an d as su h mu s ira , Ti kara , , c , t hav e possessed almost all th e forty- six qu alities of an A rhat ; bu t it wou ld n ot be ou t of place to

v a l m s of s m f h m T h h gi e g i p e o e o t e . e t ree great elemen ts of th e ch aracter of a great man are bodily v l u n e le u a ell n an d m a . O a o r, i t l ct l exc e ce or lity f th e ﬁrst Mahavira is said to hav e been possessed

h A n n h to a hig degree or a ta . He ad a v ery stron g an d a well- formed body which was beau tiful an d fragran t an d is said to hav e been seven cu bits high an d h v the ll w l f A a to a e ye o co ou r o gold . s proof of this statemen t we hav e already learn t th e an ecdote of his hav in g tamed a wild an d a fero cion s eleph an t wh ile playin g with his frien d s in a

n w w a u n r n of h e s garde hen h e as yo g p i ce eig t y ar . T h e au spiciou s mark of lion that is se en on his images in modern times might h av e perh aps been

h m h v l gi v en to i to s ow his great bodily a ou r . It h as already been n oted that in th e Shv etambara sh astras h e is said to hav e married an d led th e life

of a h u se - h l er for h r ea s wh l in th e o o d t i ty y r , i e Digambara sh astras he is said to hav e been on e of

th e ﬁv e Bal- m h ari brah ac s.

A s to his in tellectu al excellen ce there is n oth in g to show that h e was regu larly e d u cated in th e ord i

w In h n a h as n wl i n ary ay . t e Jai s tras k o ed ge s said

v n h Ma to h av e e n of ﬁ e d s. ti Shru ti b e ki T ey are , , if A vadhi Man ah ar a a an d Keva l a n O . f h , p y y gy t ese Mah av ira is said to have been born with th e ﬁrst

h T h f u h we h v n h . e as s e n t ree o rt , a e ee , attai ed at the time of his Ren u n ciation an d th e ﬁfth on e h e

n i - h h i obtain ed i h s forty t ird year . T is s all we

a u kn ow abou t his edu cation . He cq ired learn ing

w ls h u h . as s t ro g Yoga He a o a great peaker . He

l A s his a ways spoke the tru th . to morality there is

26 oot Se e page f note . 66

n o d u h he was of v u w s o bt t at a type irt e . He a a

he an d n w n h a m is r great preac r, k o i g t t exa ple bette

h n re t h e wh a h h to o h e rs . t a p cep , did t preac ed t e He strictly followed the principles of the gosp el

ha h e a h an d o s rv th mi n his t t pre c ed , b e ed e practice

ls f a o . Forbearance is one o the ten hi gh v irtu es

w h the nas an d M h av a a n th it Jai , a ir p tie tly bore e

a bu ses a nd ev en th e ill- treatme n t of the wild tribe s

of - Ebu rn an d Shu d dh a- hu m wh n h e Vajra i , B i , e preached to themthe doctrin es of Jainism. H e was n v e r an an d le d a l fe wh h is n e gry , i ic a Jai a m d el of u i W h av al a l a n o p rity and p e tv . e e re dy e r t of his a achm r n no o tt en t to his pa e ts . He did t nly h m love thembu t was v ery obed ien t to t e . Th u s h e is said to have in te n ded to renou n ce th e world

m s bu t w u l not so a a n st th e w sh se veral ti e , o d do g i i l h of his paren ts. It is a so said t at he was g rea tly

l o h r oth n is so n obedien t to h is e der br t e . N i g ece s sary as persev erance for on e wh o wishes to become

and M hav a is s h av b n a great Yogi , a ir aid to e ee

v n f hi a man of great perse era ce . Soon a ter s Re “ i tion it h n h n wh d nu nc a , appe ed t at a certai co er with his cows came to the place where he was sit tin g all absorbed in his meditation an d callin g u pon Mahav ira to look after his cows that he left to g raz e

h h ms f w n w the v e . M hav ra t ere , i el e t a ay to illag a i

n in his m n s u not h being e gaged editatio , co ld ear T h im an d the ws w n as . e cowh erd h co e t tray , 67

wh n h e c m f mthe v ll n ot ﬁn d e a e back ro i age , did

th e ws h an d b an r h M h v an d co t ere , eg to eproac a a ira

a u ll two h w him s . ct a y dealt or t ree blo to Happily,

s m u n an s of M h av a m h o e acq ai t ce Lord a ir ca e t ere . They rebu ked th e cowherd v ery mu ch an d in formed ” h imof h l h a n T h t e of the s . e s rea c ar cter ai t tory , thou gh illu stratin g th e great men tal powers of

M ah v a h as s mwh th u of su e . a ir , o e at colo r ab rdity

M ahav n the son of n an d n ira, bei g a great ki g a oble

sa n mu s h av n n wn me n an d s e i t, t e bee k o to all , p T h ’ cially to the su bjects of h is brother . h e cow erd s

n ot c n s n M h v r wh o was th e h of re og i i g a a i a , brot er

th e n of h u n in wh h th e whe v ki g t at co try ic co rd li ed ,

n H w v as is a f t d ou r e n . ac beyo p rceptio o e er , it

M h v w f e f man s n s sh ws h a as e . ta d , it o t at a ira r ro ger Somewh at similar an ecdote is giv en in the

v u n h w e m in Maha ira P ran a . O ce e as d eply editat g u pon himself at a cemetery called De v oktamu k ta

n u in n s r w h n ear Ujj ai n . A certai R dra co pi acy it ’ h is w f a v n n n to s M h v s i e , P r ati , i te di g te t a a ira per

s v n n n r u him b u t M h v e era ce bega to i te r pt , a a ira

d id n ot v his h n an d m n n s n l 1 lea e D ya a re ai ed co ta t y in hi m n v n m e absorbed s editatio . Ha i g co plet ly

sﬁ h mse v s u an d v n sati ed t e l e , R dra Par ati bega to ” h v praise Ma a ira . These were the great qu alities of Mahavira which led himto do great thin gs and in tu rn made

himgreat . I 68

Mahav was h is ira a great teac er . It a mis fortu n e that we hav e got no direct in forma

n his l l tion regardi g gospe . Al ou r i nformation is

s n and ms fr m th e A h T h eco dary co e o c aryas. e A charyas say that whatever they say is the word

of Sarva a bu thow we nv n h gy , are to co i ce ot e rs of this tru th in the absence of any direct proof ?

T h e h s of the n a l u as v n b i tory Jai iterat re , gi e y

ou r A h a s is m h mh s f m c rya , likely to ake t e e itate ro takin g it for gran ted that they say the word of

v w v h h Sar a a . t e s of the v u n f gy Ho e er, i tory e ol tio o

th e n u as s an s is as f l Jai a literat re it t d , o lows T h e whole Jain a literatu re kn own as the Syad vad

A m is v n two ma n v s n s the ga a di ided i to i di i io ,

' ' twelv e A ngas an d th e fou rteen A n g abahyash u tras

or th e s u s h h n the w v A n s cript re ot er t a t el e ga . T h e last or the twelv th of th e A n gas consists of th e

ﬁv e P arikramas the u a the P rath amanu o a , S tr , y g ,

ﬁ hulikas and th e f ur t n a vas All th e v e C o ee P r .

v n these formth e twel th A ga . This vast literatu re

' ‘ ‘ ch ieﬂy kn own as th e Dwad ashanga word of th e

Sarv a a h as n v n s n an for gy e er bee ee by y body, it

was n ever written down . It was preached by the Tirthan karas from time to time an d was remem h h bered by the people . Lord Ma av ira tau g t th e same thing to th e people wh o were presen t in his sermon s an d who cou ld u n derstan d the div ine

L Af M h v his n speech of their ord . ter a a ira Ga a 69

h r s wh s mm was th e h s d a a , o e e ory c ief repo itory

m f n nu n of th e h n s u s an d e an s o co ti a ce Sidd a ta , ed to promu lgate th e faith by word of mou th an d

n u am Ind rabh u ti Su dh arma an d traditio . Ga t a ,

m u wam the h e e onse u ve K e valin s af r Ja b S i , t r c c ti te

Mah avira h l th e on tiﬁcal h for s - two , e d p c air ixty

s and a in a van a e of h e h hl ra n d year , t k g d t g t ir ig y t i e m m r s wh h c u ld eta n all th e A m s e o ie , ic o r i ga a , pro h pagated th e traditions by word of mou th . T ese were followe d by th e ﬁve Shru ta K ev alin s wh o h eld

f r h r T he mm of h s the c h air o u n dre d yea s. e ory t e e w as weaker th an th at of the K e valin s an d h en ce

h for h h us h e kn wl t ey got t e A n g abahyas. T t o edge

f h a h f om h w l o t ese A n g ab hyas was s u t r t e or d .

Then came the ele ve n T e n- P urvin s who remained

n ffs for a u hu n an d h - on e po ti bo t dred eig ty years.

he for tf u r of the P u rvas and hu s the u r T y go o , t fo

th P rv w n n h of e u as ere o more k now . T ese were followed b y th e ﬁve Ele ve n A n gin s wh o remain ed

for h u n an d w n - h r ar T h dred t e ty t ee ye s. e memory

of h es was ll h f l t e sti weaker . T ey orgot al th e fou rtee n P arvas a n d other parts of the twelv th

A n h u h lv n . s t e twe th A a was no mo ga T g re kn own .

T hen came th e fou r Fou r- A n gin s holdin g the chair

for n n e - n n e rs h ul i ty i yea . T ey co d remember only

f u A n as Bu f o r g . t a te r th e m came th e ﬁve O n e

A n g in s . They re mai ned pon tiﬁs for hu n dre d an d

h n h eig tee years . T ere memory was so weak that 70 l

h u s n they forgot e very thin g bu t on e A n ga . T o ly

h w B u t f r h m on e A nga was kn own to t e orld . a te t e no one had th e kn owledge of ev en of one complete

A n T he A h a a s e n ha h ir m m . s r ga c ry , e i g t t t e e o y was row n wea e r an d w a hou h g i g k e ker , t g t it ex

ed ien t to e a van a e of th e art of wr n and p tak d t g iti g , with the little kn owle dge of th e A gamas left to them

- A in h m ose th e Sh ra the O n e n e s s. by g , t ey co p d a t

) T h v h o l . e bo This took place abou t 57 A . a e i st ry

f v s is fromth e Digambara poin t o ie w. Thi tradi

n n o w hs an in ou r ful fa h in its e l tio , t it t d g l it r a ity, is n ot likely to appe al to the reason of a modern

l re r wh o is l el to ssu m h th s is critica ade , ik y a e t at i an in ven tion of th e Jain a A ch aryas with the object of giv in g a sacred au thority an d a colou r of an ti

u it to all h w n s wh h as a m q y t eir riti g , ic are , atter

fa f l r m n In th o a e s . e bs n e of ct , a t day co po itio a e c of an y d irect proof h e can n ot believ e that the Jain a Shastras are a tru e represen tation of what

Mah v ra au h an d v n if h e ssu m s h a i t g t, e e a e t at the origin al composition s of the Acharyas are based u pon th e i nformation giv en by th e O ne - A n gin s h e can h a l e v e h the wh n l u rd y b lie t at ole Jai a iterat re, v s as is is the ou t- m of th e n m a t it , co e origi al co positions which are said to have been drown ed

h n by S a karach arya .

m of u h te porary B dd a . Th u s in Mahavagg a and ‘ Mah aparin ibh ana u the two r at h S tta, g e Bu dd ist w s M h v i ork , a a ira s said to have been a con tempo a of u dh r ry B d a . He is men tion ed by his Prakrit

n ame Nata u tta p . He is spoken of as one of th e six

n e n e che s of u d h . f oppo t t a r B d a Pro . Jacobi cites in h i s t an sl on of the n u as s s the r ati Jai a S tr , be ide

v u o e s the A n u u ttara Nika a m abo e q t d book , g y , Sa a n aphala u a of th e h Nik a a Su man ala S tt Dig y , g ' as n a mmn r Vil i i , co e ta y by B u d d hagh osh a on Brah ma la u a of the h Nika a an d the Ma hima ga S tt Dig y , gg Nika a all of wh h y , ic show that Mahav ira was a

“ r a O n n of u I h hi a g e t ppo e t B ddha . n t e Magg m Nikaya it is related that the Nigan th a Nataputta made A bh ayaku mara engage in a disp u tation with

u h T h e u f B dd a . q estion was so adroitly ormed

ha wh h e the nsw r was Yes nv v t t et r a e or No , it i ol ed

u d h in f- a n Bu th e n n ot B d a sel con tr dictio . t pla did ” su an d A h a was onv u h . cceed , b ya c erted by B dd a “ V V l 1 E . . u h in th e Mah ava a I 3 . . o F rt er gg , (S B ,

108 ff s r is of h a th e n XVII, p . ) a to y told Si , ge eral

‘ ‘ of the Likhav is wh o was a - s e of ata , lay di cipl N

’ w n u h a a v s bu t u . e p tta He a t d to pay B dd i it ,

to ssu a h imfr m u s N atapu tta tried di de o it , beca e "it '' an s h th e Kri a vada wh u dh a the Nig tha eld y , ile B d

T h e Jainas . 73

‘ au h h A kri d h h w v s n his t e ava a . a t g t y Si , o e er, etti g ’ m s s h n n u h w n u h on a ter pro ibitio at a g t, e t to B dd a h is own c ou n an d was of u s n v a c t, , co r e , co erted by h im” di . A n in th e Ma h ima Nika a 35 s gai g y , a

u a on we en u h an d Sakkaka the son of p t ti bet B dd a , a Ni antha i n a ra m h s m au h o s . r t e g , r ted F o a e t rity we learn that this Sakkaka was n ot h imself a

Ni an tha van u sh g . He boasts himself of h av in g q i ed

ata u tta in s u n Now wh a v e th e u h N p di p tatio . te r tr t

of h se t a on s h u t n ou the a t e r diti , t ey p beyo d d bt f ct th at Mahav ira an d Bu ddh a li ved an d pre ached at if the same tim h h a u ha was e . T is mean s t t B dd

orn e f h h u dh e t e of Mah av . Now b b or deat ira B d a,

a r n to the w s e n s h l s was n u cco di g e t r c o ar , bor abo t

’ 5 B s h av 5 7 . 0 . Therefore Mahav ira s Nir vana mu t e

n l h s is take p ace man y years after this date . T i

ll r s W e l a n a we kn ow fromth e Bu ddhist wo k . e r

T o show this we hav e th e authority of th e Jai n a Granthas

too We e arn rom D arma P arik sh a an e ic oe m . l f h , p p by

A mita ati A ch ar a wri te n a out sam at 1070 t at M au d ila g y , t b b , h

ana a d isci e of P arsh v a Nat a e i n d is e ased with y , pl h , b g pl th e M ahav i ra be came a d i sciple of B u d d ha and be gan to te ach

Bu d d i i oso h st ph l phy .

a . h M o la an a of th e M ah avagg This M au d ilayana mustb e t e gg y

d d a. was a conte morar of Bu Thi s prove s that Mahavi ra p y h 74

n othing as to the priority of one o ver the other.

T he n h s s h w v r ma h s n Jai a S a tra , o e e , ke t i poi t a

cl r T h f ll w n athﬁ u rs in the little eare . e o o i g y occ Darsh anasii ra writte n by De van and a Ach arya in

m a 9 9 0 t n Sa b t a Ujj ai .

mm a uw afi w u a n ma m (i ts! arts! ) fir sthand ?"all ‘ firing - mm ! vis as m fi m l w arm l w ffi smmncu ne w sman-ai l W ars aw -ga mma

mmm l w mm m

mmmmnmm m n ou

Th is me an s that in th e T irth a of P arsh va- Natha (that is du ri n g th e pe riod be twee n the Arhatship

‘f‘ of P arsh v a- N th a an d Maha vira Bu d d hakirti a ) , a mon learn i n hastras a s le of P ih ita k ed S , di cip L sh rava l was performi n g pe nan ce on the ban ks of

' th rive r Sara u al lash n e y n ear a city c led P a agara .

w s m ﬁ ﬂ a in b h im h u He sa o e dead sh o t g y . He t o ght

' ' that th ere was no hi nsa in eatin g a dead ﬁsh ; for

is consiste d of 28 e a rs Th 00 y .

“ is was a u il of ord P r h - Nat 1 Th p p L a s va ha.

( 7 6 )

‘i’ Vi i Now the of k n Vikra a kin g kramad tya . era i g m

f m h the Mah began ro B . C . 57 . T erefore date of a ’ 2 rv n h 7 . v ira s Ni a a s ou ld be 5 B . C Bu tby far th e most can did and solid au thority on this poin t are the Deccan College P attav alis of the Saraswat Gachha of th e Digambara sect . These

b Bhand arkar i n his on th e are reported y Dr. report s h f r an r n s w attavalis earc o S sc it ma u script . T o P are

s v n b Dr Ho rn le i n V l XX 341 n d e o . . . a al o gi e y . , p ,

XXL - In h . 57 of h n an A n u r . e . t e t Vol , p , I di tiq a y In t1 od u ction to P attavali we read the followin g ! ’ (afl agfu frima wfi 55 q w as W aw w o w wfiwé m mu m In

T ra nsla ti o n .

( 10) Now in the year 470 after the death of

the Lord Vira the birth of king Vikrama l took p ace .

’ his u s the of Mah v s van in T p t date a ira Nir B . C . 27 5 .

In the in t rodu ction to P attavali A the following gath a occu rs

We ! W ﬁ ma ﬁmn gm ( 7 7 )

lati on T ra ns .

13) It was the year fou r h u ndred an d seven ty

wh n the i th of Virkama l e b r took p ace . ’ This too satisﬁes th e date of Mahav ira s Nir van a 2 5 7 . as B . C . h All these show that Mahav ira died abou t t e year

h s is n t h e h 27 . o . 5 t t u v . s s B C S ill t i ex a ti e, li t of

f rma h the sou rces of ou r in o tion . T ere are man y more proofs of this bu t the scope of this book does

w u s n u n h m Now w l n ot allo to e ter po t e . e earn

f m al a- su the Mah v u n an d th ro K p tra , a ira P ra a, e

Bh ag av ati that Mah av ira liv ed for sev en ty- two

s A n th e f rm tw h year . ccordi g to o er o e liv ed thirty

s as h u s h w v as n year a o e older, t el e a yogi a d thirty

A n B i ii as a h . ha avati preac er ccordi g to g ,

a av i ra e th i s ome atth e a e of 30 ear M h l f h g y s. me e ts Gosala 2 Mahav i ra live s with Gosala 6

Gosala live s alone before Jins - hood 2 live s as Jin a 16 M ahav ira survives Gosala 16

’ i i e 2 a Total of Mahav ra s l f 7 ye rs.

We then see that Mah av ira lived for sev en ty- two

n h e mu s h v n n a u . . years . He ce t a e bee bor bo t B C

m . h u s we see h h e v f . 599 599 . T t at li ed ro B C to

- 527 for seven ty two years .

Hoe rnle . 110 No. 253 and See the Uvasagd asao by Dr. p

Append ix I .

80 A N PPE DIX .

An an ta Virya An ga A ngabahyasu tra A ngapu rva A noi An taranga A n taraya Arati Arhat Arjika Aryavidyasu dhakara Aryavyakta

Asana

Ashadha

Ash avina

Asoka with A sthi kagrama

Ativira

A vadhigyan a

Baisakhs Bani ya Barakar mm

Basuk un d a

Behar

Besarh A N PPE DIX .

Bh r d a a waj “ Rm ﬁ t ) Bharata C hakravarti

Bharatavarsha

Bhasha

Bhaya s q Bihar ﬁm( i n Bihar ﬁrm fi rm

Bimbi sara

Brahmachari

Brahman a

Brahman galasu tta

Brih atsamhita

Bu ddha

Bu d dh agosha

Bu d dh akirti

C h aitra

C haksu C hampapu ri

C han d an a

C han d raprabh a C happan aku marika

C h aran a

C h atu rmasa

C hatu spad a

C heln a

C hetaka

C h ulika A PPEN DIX

Darshanasara “ h art

Darshanavarniya Dash apu ra Devaki

Devan an da

Devanand a

Devavan i

Devi

Devoktamu kta

Dhana

Dhanya Dharmapariksha

Dh ru vasena

Dhyan a Digambara Diksha Dipavali

Divali

Dravyas Du shama Su shama Dwad ashan ga

Dwesha

Dwipad a

Gana

Ganadhara

Gﬁthﬁ

Gau tama

A N PPE DIX .

K ach alochana M a s Kalas

K alpasu tra K alyanaka Karma Kartika K ash apa

Kevalin Kharataragacha K ollag a K otiggama Krishn a K riyavad a

K rodh a

Kh satriya K shayak C haritra K shayak Samyaktva

K sh etra

Ku la

K u mmar A N PPE DIX .

K u n d aggama m ( m K u n dalpura

K u n ika

Ku ppa

Labdhis

Labha

Lagh u bh oj ana as m Lakshmi L eshyas Loka

M agadha Magadhi Mah avagga Mahavira Mahavira Pu ran

Mahavrita

Maitreya Man a Man dara

Mati M au dilayan a Mau rayapu tra Maya Meru 6 A N 8 PPE DIX .

Mithila

Mithyatva Mog alayan a Moh an iya Mulg u na

Mu m

Nalan d a

Nan divardh ana

Napu n sakave da Natapu tta

Nathaban si

Natikas Naya Kulin

Nemichan d ra

Nig an th a

Nirvana

P alashanagar

Pali

P an chastikaya

P an d u shila

P ani yabhu mi Papa

P arameshthi

P arig raha

P arikramana

P arish aha

P arsh vanatha uni -rm

88 A P N PE DIX .

Ru chakd vipa Ru d ra

Sal

Saman ta Samata Samiti

Samosarana

Samparyan ka Samyaka Charitra

San mati

Sann iv es

Sanyasi Saraswati

Sarathi khan da .

Sarvagya Saryu Satya

Shan d avana

Shan karacharya Shastra

Shatan eeka

Sh ayana

Sheshavati

Sh oka

Sh ramana

Sh ravaka

Shravasti

Sh ren ika N APPE DIX .

Shrotra

Shru ta K evalin

Sh ru ti

Shu ddhabhu mi

Shvetambara Si d dha

Sid dhartha

Sid dhi s

Sid dhan ta

Sparsha

Stavan a

Sth avira

Striv eda

Su bhad ra

Su d arsh an a

Su dh armacharya Su kla

Sulasa

Su lpani Sumangalvilasin i Su parsva Su trak ritang a Svadh yaya Syad avada

T attvarth adhi gama

T attva

T irtha A N 90 PPE DI X .

T i rth ankara

T rilokasara

T ri sala

T yag a

Ud ayi n

Usabhad atta

Usabhadinna

Uttaradhyayana Uttargu nas ' Uttarph alg un Uvasagd asao

Vaisali

Vaishasti

Vaj rabhu mi

Van d an a

Vaniyag rama

Varahamihira

Vardhamana

Vashi stha was ( " ri r) Vastratyaga

Vastu

Vasu mati

Vayu bhu ti Vidyadh ara

Vimana

Vipu lach ala

Vira