Antiquity or Jainism and tirthankara mahavir

Author(s): Bhagchandra Jain
Publisher: Z_Jayantsensuri_Abhinandan_Granth_012046.pdf

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Dhamma for about thirty years and aftained Nirvāna at Pava in 527 B.C. The scriptures whatever we have at present reached to us through him. He is called Nigantha in the sense that he is free from all bonds, and is called Nätaputta because Näta or Nāya was the name of his clan.63 The term Nigantha for a Jaina came to be used perhaps along with the origin of Jainism itself.
The Vedic literature does not mention at all the life and contribution of Mahavira. The Pāli literature, of course, refers to his principles and later, not the early, part of his life. So far as concerned with the Jaina literature, both the Digambar and Svetämbar traditions are not unanimous on certain points. The Tiloyapannatti is perhaps the earliest book of Yativrsabha (about 5th C.A.D.) which mentions the life of Mahāvira some what rather the detail. The Tisatthimahāpurisagunālankāra of Puşpadanta (Sak Sam. 880), Uttarapurāņa of Gunabhadra. Vardhamānapuräna of Chämundaräi, and Vardhamancarita of Asanga etc. are some more works which can be mentioned in this connection. The Svetāmbara tradition is more enriched. The Ayaranga, Suyagadanga, Thānānga, Samavāyānga, Uvāsagadsänga, Vyākhaprajnapti, Kalpasūtra, Avasyaka Niryukti, Višesāvasyakabhāsya, Ayārāngacūrņi, Cauppanna Mahāpurisacariyam, Paumacariyam, Trisastišalakapurusacaritam (Hemachandra) etc. are important works for recording the life of Mahavira. The historical development for its recording is naturally traceable, like exaggerations, fictitious elements, astonishments and poetical peculiarities. This is the reason why Acharya Samantabhadra had stressed on the point of Vitaragata and not on the attainment of devas, bos gruniens, Astaprātihāryas and other amazements which could be perceived in fraudulents.64
4.
IN PURSUIT OF KNOWLEDGE
No substential references to his schooling are available in the literature except that a Brahmina teacher was astonished on hearing his scholarly answers to the questions asked. He remained under the householdership upto the age of 30 where he could blow ablaze in mind the flame of emancipation through cultivation of selfrealisation with perfection in non-violence, truth and celibacy. Mahāvir left the home for the best and renounced the ego, attachment, possessive instinct. During the pre-enlightenment period of twelve years Mahāvira roamed the following villages and camped in the rainy seasons, viz.
Kundagrāma, Karmaragrāma (Chapara). Kollaga Sannivesa, Morak Sannivesa, Jnatakhandavana,
Duijjantaka, Asthikagrāma (Varşavasa). 2. Morak Sannivesa, Daksina - Uttara Vacala.
Suramipur, Svetāmbi, Rājagrah Nalanda
(Varşāvāsa). 3. Kollaga. Suvarnakhil, Brahmanagrāma, Campa
(Varşāvāsa). Kalapa, Panta, Kumaraka, Coraka, Prsthacampā!
(Varsāvāsa). 5. Kayangala, Halliduya, Avarta. Kälankabuka
Purnakalasa, Sravasti, Nangala, Lādha (läta desa). Malaya, Bhaddila, (Varsāvāsa). Kadali, Tambaya, Kubiya, Vaisali, Jambusanda, Kupiya, Grāmaka, Bhaddiya. (Varşāvāsa) - near vaisali.
Magadha, Alabhiyā (Varšāvāsa). 8. Kundaka, Bahusalaga, Lohārgalā, Gobhumi,
Mardana, Sālavana, Purimatāla, Unnāga, Rājagrha
(Varšāvāsa). 10. Kūrmāragrāma, Siddhārthapur, Vaisāli,
. Vānijyagrāma, Srāvasti (Varšāvāsa). 11. Sānulatthiya, Dradhabhumi, Mesāli, Siddhārapura,
Vajragrāmya, Alamviā, Svetāmbikā, Vārānasi, Mithilā, Malaya, Kaušāmbi, Rājagraha, Vaišāli
(Varsavāsa). 12. Sunsumārapura, Nandigrāma, kausāmbi,
Medhiāgrāma, Sumangala, Suchettā, Pālaka,
Campā (Varšavāsa). 13. Jambhiya, Medniya, Chammāni, Madhyamapāvā,
Jambhiyagrāma. ATTAINMENT OF KEVALAJNANA AND PREACHING
During these years of his pursuit a number of incidents occured in his life : clamities of Gopalaka,
Own deeds are sole responsible for one's past, present and future life. This is the main theme of Šramana culture. According to Jainism, the soul pure in its intrinsic nature from times immemorial. Due to wrong views and illusion it relates with Karmas and makes its cycling into births. Mahāvira changed himself and turned his mind to the spiritual direction when he was line or Nayasara in previous birth. He was then eventually born under such turmoil atmosphere on the thirteenth day of moon of Chaitra, March 30, 599 B.C. at (Vaishali) Ksatriyakunda. His parents Siddhartha and Trisalā were the Ksatriya king of Videha. Trisala saw the sixteen or fourteen dreams before she gave the birth to the child. viz. elephant, bull, line, garland, moon, Lakşmi, banner, (dhvjā), metal base (kumbha), a pair of fish, lotus-pond, throne, celestial plane, plane of serpentine, demi-gods, collation of gems, flame without smoke. These dreams were interpreted to Siddhartha who got the impression about the noble son, the Vardhamāna or Mahāvira.
SHRIMAD JAYANTSENSURI ABHINANDAN GRANTH/ENGLISH SECTION
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