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THE DATE OF MAHAVIRA
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Wam content of it is undoubtedly true, as much as we can control the facts told concerning the doctrines of at least two of the teachers, Gosâla and Nataputta, by comparison with Jain writings.30 Moreover, the Jain writings, e. g., the Aupapatikasútra $ 39 sq., tell us of visits paid by king Kaniya or Koniya (Ajátasatru) to Mahavira ; and although there are no facts from which to conclude that it is the same visit as that alluded to by the Digha Nikaya,31 there are sufficient instances to prove that the imagination of Ajátaśatru paying visits to Mahâvîra was quite familiar with Jain writers.
In Majjhima Nikaya I, p. 92 sq., Buddha tells his relative, the Sakya prince Mahanaman, of a conversation which he had once had with some Nirgrantha ascetics in the neighbourhood of Rajagrha. These disciples of Mahavira praised their master as all-knowing and allseeing, etc.; and there is nothing remarkable in this, for the claim of possessing universal knowledge was a main characteristic of all these prophets, Mahavira as well as Gosâla, Buddha as well as Devadatta. Moreover, there are other instances in the Pali Canon where Mahavira is praised in the same way by his followers; so in Majjh. Nik. II, 31, where Sakuludâyi in Rajagraba, ind. II, 214 sq., where some Nirgrantha monks, and in Anguttara I, 220, where the Licchavi prince, Abhaya, in a conversation with Ânanda in Vesali, eulogizes Nataputta in the same way. But all these passages speaking in a quite familiar way of Nataputta, his doctrines ard his followers seem to prove, that the redactors of the Buddhist canonical writings had a rather intimate knowledge of the communication between Buddhists and Jains in the lifetime of Gotama and Mahavira.
The passage in the Mahavagga VI, 31, i sq., speaking of the meeting in Vesâli32 of the general Siha, who afterwards became a lay-disciple of Buddha, with Nâtaputta has been discussed by Professor Jacobi in S. B. E. XLV, p. XVI sq., and also the well-known Upalisutta of the Majjhima Nikaya (1, p. 371 sq.). Here it is related at considerable length, how Upâli,who was a lay-follower of Nâtaputta, went to see Buddha at a time when the two teachers dwelt at Nalanda33 in order to try to refute him on matters of doctrine. But this attempt had only a scanty result ; for Buddha soon converted Upáli, and made him his disciple. So Upali went back to his house in Râjagrha, and told his door-keeper no more to admit the Nirgranthas. When Mahâvîra afterwards came with his disciples to see him, Upâli declared to his former teacher the reason of his conversion, and eulogized Buddha, his new master. The text finishes with the following words: atha kho Nigganhassa Nataputtassa Bhagavato sakkâram asahamánassa tatth' eva unham lohitam mukhato ugganchiti, but then and there hot blood gushed forth from the mouth of Niggantha Nataputta, since he was not able to stand the praise of the venerable one.'
Much stress has been laid on this passage, as several scholars have combined it with the story told in D. N.III., 117 sq. 209 sq. and Majjh. N. II., 243 sq.34 that Nataputta died in
30 Of. concerning the doctrines attributed to Nataputta (DN. I. 57 sq.) Jacobi S. B. B. XLV, p. XX sq. and concerning Gosala (D. N. I. 53 sq.) ibd. XXIX and Dr. Hoernle's admirable treatise in Hasting's Encyclopædia Vol. I., p. 259 sq. (also Uvisagadasdo App. II.)
31 The Aupapatika Satra speaks of Kupiya as residing in Campå, the Digha Nikdya places the meeting in R&jagpha. The visit of Ajátakatru alluded to in Uvás. I. $ 7 (quoted by Mr. Vincent A. Smith, Early History p. 41 n.) refers also to Campa. Of this I shall speak later on.
32 The passage is repeated in Arg. Nik. IV, p. 180 sq.
33 In the $ 122 of the Kalpasdira quoted above Mahavira is said to have spent fourteen rainy seasons in Rajagtha and the suburb (odhirikd) of NAlanda. This was a famous place even with the Jains, cp e. g. Satrakranga II, 7. (8BE.XLV, 419 sq.).
31 Of. Chalmers, J.R. A. 8. 1895, p. 666 sq.
