Jain Journal 1972 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 19

JANUARY, 1972
later became the bone of contention leading to two wars, viz., 'Rathamusala' and 'Mahasila Kantaka'.
According to the Digambara tradition, Mahavira delivered his first sermon on Mt. Vipulacala near Rajagrha on the first day of the dark fortnight of Sravana. Srenika, king of Magadha, was present with his family and full retinue, in the congregation.23
99
Follower of Mahavira or the Buddha ?
When we consider the above evidences provided by the Jainas, undoubtedly Srenika emerges as a staunch follower of Mahavira. On the other hand, if evidences given by both the Jainas and the Buddhists are considered simultaneously and impartially, neither of them outweighs the other. Although it is difficult to adjudge any particular side to be stronger in proving Srenika as its follower, it can undoubtedly be said that a chronological examination of the above evidences provided by both the sides would prove that many of these are of later origin. Take for instance the "Kuṭadanta Sutta". The whole legend (contained therein) is obviously invented ad hoc. Its details are not meant to be taken seriously as historical facts. The Brahman Kutadanta (pointed tooth) is mentioned nowhere else, and is very likely meant to be rather the hero of a tale than a historical character."24
Edward J. Thomas, the author of The Life of the Buddha, commenting on the episode of Bimbisara's first meeting with the Buddha, observes: "Here we have an earlier account which like the earliest Pali knows nothing of the Bimbisara story." 25 He further remarks: "Another indication that the Bimbisara story is an addition is that in the canonical account Gotama does not reach the Magadha country until after leaving both his teachers."26 Concluding his comments on the chief events of the six years of austerities, Thomas writes : "Between the canonical account and the story usually told there is a gap of several centuries. Even the canonical story is not contemporary tradition, and the first question to ask is not whether the additional stories are historical, but whether they are as old as canonical account. In some cases they contradict it; others contradict one another, and have the appearance of commentators' inventions which have developed differently in
23 Bharatiya Itihas: Ek Drsti, p. 65.
24
Dialogues of the Buddha. part I, p. 163.
25 Life of the Buddha, Routledge and Kegan Paul Ltd., London, 1949, p. 68.
26
Ibid., p. 68 foot-note 2.