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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
INTRODUCTION.
Acharya Shri Kailassagarsuri Gyanmandir
xiii
constitution of Vesâli. So we are enabled to understand why the Buddhists took no notice of him, as his influence was not very great, and, besides, was used in the interest of their rivals. But the Gainas cherished the memory of the maternal uncle and patron of their prophet, to whose influence we must attribute the fact, that Vaisâlî used to be a stronghold of Gainism, while being looked upon by the Buddhists as a seminary of heresies and dissent.
We have traced the connection of Mahâvîra's family not out of mere curiosity, which indiscriminately collects all historical facts however insignificant in themselves, but for the reason that the knowledge of this connection enables us to understand how Mahâvîra came to obtain his success. By birth he as well as Buddha was a member of a feudal aristocracy similar to that of the Yâdavas in the legends about Krishna, or that of the Rajpoots of the present day. In feudal societies family ties are very strong and long remembered1. Now we know for certain that Buddha at least addressed himself chiefly to the members of the aristocracy, that the Gainas originally preferred the Kshatriyas to the Brahmans2. It is evident that both Mahâvîra and Buddha have made use of the interest and support of their families to propagate their order. Their prevalence over .other rivals was certainly due in some degree to their connection with the chief families of the country.
Through his mother Mahâvira was related to the ruling dynasty in Magadha; for Ketaka's daughter Kellanâ 3 was married to Seniya Bimbhisâra or Bimbisâra, king of Magadha, and residing in Râgagriha. He is praised by the Gainas and Buddhists, as the friend and patron of both
1 The Gainas are very particular in stating the names and gotras of Mahâvira's relations, of whom they have recorded little else. Kalpa Sûtra, Lives of the Ginas, § 109.
* See Kalpa Sûtra, Lives of the Ginas, §§ 17 and 18.
* See Nirayâvali Sûtra, ed. Warren, p. 22. She is commonly called by the Buddhists Vaidehî; in a Thibetan life of Buddha her name is Srîbhadrâ, which reminds us of the name of Ketaka's wife Subhadrâ. See Schiefner in Mémoires de l'Académie Impériale de St. Pétersbourg, tome iv, p. 253.
* He is usually called only Seniya or Srenika; the full name is given in the Dasâsrutaskandha, Weber, Ind. Stud. XVI, p. 469.
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