Jainism and Mahavira

Author(s): Bhagchandra Jain Bhaskar
Publisher: Digambar Jain Sahitya Sanskriti Sanskaran Samiti

Page 49

the chief of Vaisali and followers of Tirthankara Parsvanatha (Pasavaccijja - Ayaranga, 2.15-16). Not much is found about his childhood and householder life in early Prakrit and Pali literature. Regarding his ascetic life, of course, we find some valuable references in early Pali as well as Prakrit Scriptural Texts which will be discussed in the following pages. He renounced the worldly life at the age of thirty and attained kevalajnana after undergoing severe penance. He then preached the Dharma for about thirty years and attained Nirvana at Pava in 527 B.C. The Scripture whatever we have at present reached to us through him. He is called Nigantha in the sense that he is free from all bonds, and is called Nataputta because Nate or Naya was the name of his clan. The term Nigantha for a Jaina came to be used perhaps along with the origin of Jainism itself.
The Vedic literature does not mention at all the life and contribution of Mahavira. The Pali literature, of course, refers to his principles and later, not the early, part of his life. So far as Jaina Literature is concerned, both the Digambara and Svetambara traditions are not unanimousoncertain points. Digambara literature is very Scanty in this regard. The Tiloyapannatti is perhaps the earliest book of Yativrsabha (about 5th c.A,D,) which mentions the life of Mahavira somewhat rather in detail. The Tisatthimahapurisagunalankara of Pushpadanta (Sak.Sam.880), Uttarapurana of Gunabhadra (8th-9th c.A.D.), Vardhamanapurana of Camundaraya (10th-11th C.A,D,) and Vardhamanacarita of Asanga etc. are some more works which can be mentioned in this connection. The Svetambara tradition is more enriched and developed on the pattern of Buddhist tradition. The Ayaranga, Suyagadanga, Thananga, Samvayanga, Uvasagadasanga, Vyakhyakprajnapti, Kalpasutra, Avasyakanirukti, Visesavasakabhasya, Ayarangacurni, Cauppannamaha-purisacariyam, Trisastisalakapurasacaritam etc. are important works for cronological recording of the life of Mahavira. The historical development for its recording is naturally traceable, like exaggerations, ficititious elements, astonishments and poetical peculiarities as found in the latter Buddhist literature. This is the reason why Acarya Samantabhadra had stressed on the point of Vitaragatva and not on the attainment of Devas, Astapratiharyas and other amazements which could be perceived in fraudulents 20. Aptamimansai, verse
43