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[ xlii ]
It may be possible that commentator might have a recension of Rāmāyaṇa in which Sugrīva is depicted as having uttered like this or the commentators assumption or source of information was not correct.
Again in twenty-fifth ‘Punyanubandhipuṇyapradhānaphalāṣṭakam' 23, Haribhadra cites the particular volition of Mahāvīra, while he was still in embryo, about not leaving the home in the lifetime of his parents.
jivito gṛhavāse’smin yāvanme pitarāvimau. tāvadevādhivatsyāmi gṛhānahamapīṣṭataḥ. 25/4
A sūtra and gatha containing the same theme occur in Kalpasūtra and Viseṣāvaśyakabhāṣya respectively, as follows no khalu me kappai ammāpiūhiṁ jīvaṁtehim muṇḍe. bhavita agārão aṇagāriaṁ pavvaittae.24
aha sattamammi māse gabbhattho ceva abhiggahaṁ ginhe. nāhaṁ samaņo hoi ammāpiyarammi jīvante tti.25
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To comprehend the above reference it is necessary to describe the context of the proposition. Haribhadra presupposes that opponents may argue that for one, striving for the ultimate goal of salvation, what is the use of activities such as compassion, charity or service to or care for worldly creatures, in general or family members etc., in particular. To remove all these apprehensions, Haribhadra maintains that the inclination towards good deed and service to elders is likely to bring great reward in form of salvation and even seerhood (Tirthankaratva). It is, in this context, he cites that even Mahāvīra, from the very beginning of his present birth of Tirthankara, was involved in such virtuous activities.
Again, the contention of Buddhist is that charity, made by Mahāvīra at the time of his renunciation, can not be termed as great. As his charity is numerable and this is clearly mentioned in Jaina canonical texts ( sūtramityādi ). The information regarding his numerable charity is mentioned in Acaranga and Avaśyakaniryukti, in following manner -
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