ISJS Jainism Study Notes E5 Vol 01

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 328

He endured with the greatest equanimity all sorts of abuses, tortures inflicted on him by vicious persons. He meditated day and night, undisturbed and unperturbed and at last under the Sāla tree on the banks of the river Rjukūlā outside the town, Jimbhikā, he attained supreme knowledge known as Kevalajñāna and became Arhanta on Sunday the 26th April 557 B.C. at the age of 42 years.
After the attainment of 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 Vipulācala Mountain outside the city of Rājagrha, the capital of Magadha, on Saturday the 1st July 557 B.C. This day is celebrated as the Viraśāsana day and Mahāvīra designated Indrabhūti Gautama as his 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 Prakrit 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-bhāsā (language of the masses) of that period. Pt. Kisoridasa Vajapaye 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. I have no hesitation to say that the mother tongue of even Panini was Prakrit. Since the eleven Ganadharas including Indrabhūti Gautama were Vedic scholars, they were wellversed in Prakrit language. Mahāvīra gave them the most important task of Āgamic preparation. My contention is that just as the seeds of Laukika (Classical) Sanskrit are inherent in the Vedic language, similarly the seeds of Prakrit constructions may be easily discerned in the Vedic language. Thus the Vedic language is the precursor of Laukika Sanskrit as well as Prakrit constructions. Thus to say that Prakrit is derived from Laukika Sanskrit is an improper approach to the history of language development in India. I may, therefore, conclude by saying that the study of Vedic language will constitute an all-embracing foundation of Indian culture. Unfortunately India is missing this aspect of culture and it must be remembered that the study of language is basic to the study of any culture. This will open the way to Prakrit and Apabhramsa
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