Sruta Sarita

SR No.: 001940
Original Sutra Author: N/A
Author: Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre
Publication Year: 2001
Total Pages: 310
Language: English, Prakrit, Hindi
Classification: Book_Devnagari & Articles
File Size: 18 MB

Page 24

TIRTHANKARA MAHAVIRA
in the second part of the Acäränga which though included in the canonical literature are quite late. Here for the first time we get the information about his life as a house-holder. Names of his father, mother, clan and other relatives are given. We do not find here any important incident of his life as a house-holder or as an ascetic. We find only long descriptions of the dreams of his two mothers, of the change of embryo by a god, of the incident of his showing compassion for his mother by remaining quite motionless in the womb and of the mythological gods rejoicing on his birth, requesting him to establish the Tirtha and celebrating the beginning of his ascetic life, etc. The information about his age, the dates of his birth, world-renunciation etc. and his stay at various places during monsoon is given. For the first time mythological elements are found at this stage. And in other canonical works such as Bhagavati this mythological elements are gaining ground. In the canonical literature his preachings and encounter with others are described.
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The third stage can be found in the Avasyakaniryukti and its various commentaries like Bhāṣya, Cūrṇņi, etc. and also in the Jaina Purāṇas wherein his life forms a part of the Jaina mythology of 24 Tirthankaras. At this stage a new topic of his previous births is added. Again, at this stage for the first time we see his connection with the first Tirthankaras Rṣabha. Here we are told that in one of his previous births he was a grandson of Rṣabha and a son of Bharata, the first Cakravarti. At this stage we find his life-story in details. Later authors follow these details.
Is Mahāvīra the founder of Jainism?
Generally the historians believe that Mahāvīra was the founder of Jainism. In a way this statement is correct because when Vardhamana rejected his householder's life and became an ascetic, he did not join any of the religious orders. And when he became Kevali or the omniscient he organised his own order of religious persons who had already accepted his teachings or who were ready to accept them. For some time the ascetics and the house-holders belonging to the order of Parsva did not join the newly organised order of Mahāvīra. They were in a state of indecision. They, in group or singly, visited him and put questions to him. Those who were satisfied with the answers accepted him as their leader. And others who were not satisfied, never joined his order. The credit goes to Gautama, the chief disciple of Mahāvīra, for uniting the two orders--one of Pārsva and another of Mahävira. This can be ascertained from Uttarädhyayana (Ch. 23).
But according to the traditions of the Jainas Mahāvīra is merely one of the