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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2
a Cakravartin prior to his attaining the Buddhahood in the same birth. On the contrary, out of the twenty-four Tirthaikaras atleast three are said to have become Cakravartin in the same birth before they attained Tīrthankarahood.'
Unlike the Buddhists, the Jainas hold that the Tirthankaras are born exclusively in Ksatriya families. This view of the Jainas finds support in the fact that all the twenty-four Tirtharikaras are said to have been Kşatriya princes and chieftains. It is alleged that the last Tirthankara, i. e. Lord Mahavīra had taken conception in the womb of a Brahmin woman named Devānanda. This embryo of Mahā vīra was later on transferred to the womb of Trišala, a Kşatriya woman of the same village. This issue should not be regarded as mere legend and hence set aside. As a matter of fact this hints to the inferior posi. tion assigned to the Brahmins by the Jainas. This view is further substanciated by the fact that the house of Trisala is said to have been situated in the northern portion of the village Kundapura while that of the lady Devānanda in the southern part. It is not only still believed in Bihar that people belonging to the upper strata of society should reside in the northern portion of the village but also a good number of villages seem to be planned in accordance with the same principle.
This study leads us to remark that the essential features of the Buddhas and the Tirthařkaras are over-wheliningly supernatural. This aspect of the career of a Buddha or a Tirthankara is however not in harmony with the spirit of these protestant creeds. In this respect Brahmanical incarnations like those of Rama, and Krsna appear to be more human than a Buddha or a Tirthaikara.
1. They are Santinătha, Kunthunitha and Aranatha 2. Kalpasūtra, 1.22. 3. Ibid, 1.25-27.
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