________________
Vardhamâna and the Foundations of Jainism
Before a description of the birth itself, several important events said to have preceded it must be considered. According to Svetâmbara sources, conception of the child was accompanied by Trisalâ's witnessing of fourteen dreams (see pl. 4): (1) A white elephant; (2) a white bull; (3) a lion; (4) Sri, the goddess of beauty; (5) garlands of mandâra flowers; (6) the full moon; (7) the rising sun; (8) a large and beautiful flag; (9) a vase of costly metal, filled with water; (10) a lake adorned with lotuses; (11) an ocean of milk; (12) a celestial abode (a glorious house in the sky); (13) an enormous heap of jewels; (14) a blazing fire. To this list the Digambaras add: (15) a lofty throne; and (16) a pair of fish playing in a lake.
223
Jainas recall and re-enact these dreams even today when they celebrate the five auspicious moments (Kalyânakas) of Mahâvîra's life: conception (garbha), birth (janma), renunciation (vairâgya), enlightenment (kevalajnana) and final death (nirvana). The dreams are also depicted in the sculptures and paintings which adorn the interiors of Jaina temples. They seem to allegorically portray the descent of Mahâvîra's soul into the womb from an exalted and heavenly abode. Such symbols indicate that he was destined to become either a universal monarch (cakravartin) or a great saint, a Tirthankara.
In the Svetâmbara texts there is also an unusual prebirth episode, unknown to the Digambaras: a change of womb during the early embryonic period. This story maintains that the child was originally conceived by a brahman couple, Rsabhadatta and Devânandâ. But Sakra, king of the gods, found this situation unacceptable and transferred the embryonic Jina-to-be to the womb of the ksatriya woman Trisalâ; the baby she had been carrying was placed within Devânandâ.8 It is well known in the Jaina tradition, as well as in the Buddhist, that only a member of the warrior caste can become a "monarch," whether spiritual or temporal. But this tenet itself reflects the underlying conviction that, contrary to the ordinary caste hierarchy which places brahmans at the apex, it is in fact the ksatriyas who are highest. The rationale here is that a brahman must depend for his subsistence upon the gifts of others; he is thus placed in a lower position than the ksatriya, who not only gets what he wants or
