ISJS Jainism Study Notes E5 Vol 01

SR No.: 007711
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2013
Total Pages: 352
Language: English
Classification: Book_English
File Size: 21 MB

Page 97

SCHOOL
TIONAL
OF
AN STUDIES
SELF STUDY IS THE SUPREME AUSTERITY,
स्वाध्याय परमं तपः
7.0 Method of Using Common Man's Language
It is incontrovertible that the 6th Century B.C. witnessed the rise of the 24th Tirthamkara, Mahāvīra who played a dominant role in shaping the cultural history of India. He revolted against the socio-religious exploitation and oppression of man and introduced vigorous innovations in the then existing social law and order. In fact, he serves as an illustration both of spiritual realization and social reconstruction.
After attaining omniscience (Kevalajñāna), Mahāvīra remained silent and did not deliver, according to Digambara tradition, any sermon for sixty-six days. At the advent of a renowned Vedic scholar, named Indrabhūti Gautama in the Samavasarana (religious assembly) Mahāvīra delivered his first sermon at the Vipulacala Mountain outside the city of Rajagṛha, the capital of Magadha, on Saturday the 1st July 557 B.C. This day is celebrated as the Vîraśāsana day and Mahāvīra designated Indrabhūti Gautama as the first Ganadhara (chief disciple). Along with Indrabhūti Gautama his five hundred pupils joined the order of Mahāvīra. Gradually Mahāvīra initiated more Vedic scholars into the ascetic order. It is of capital importance to note that Mahāvīra made use of Prākṛta for his discourses, as a result of which the Ganadharas prepared the whole canonical literature in Prakrit.
Now the question is why did Mahāvīra deliver his first sermon only at the advent of a Vedic scholar? My interpretation of the event is: Vedic scholar is a Prakrit scholar, since the Vedas have been composed in loka-bhāṣā (language of the masses) of that period. Pt. Kisoridasa Vajapayee tells us that the language of the Vedas is the first form of Prakrit, though this underwent change in form in course of time and became the second stage of Prakrit at the time of Mahāvīra. This second stage was prevalent in a very large area and Mahāvīra's discourses were meant for all without any distinction of caste and creed, classes and masses, so he chose Prakrit for his deliverances.
It will not be out of place to mention that Mahāvīra was desirous of making the values of life accessible to the masses of the people, so he adopted Prakrit for the propagation of ethicospiritual ways of life and living. Now it is intelligible that Mahāvīra's Sojourn in the Arhat state of life inspired him to preach in the universal language used by the masses of people, though Vedic language and the classical Sanskrit preceded him. This may be styled language renascence, which supported the uplift of the masses. The neglect of the common man ended with this attitude of Mahāvīra.
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STUDY NOTES version 5.0