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Lord Mahâvîra and his Disciples
various fasts are particularised with great minuteness, as one of six months, nine of four months each, twelve of one month, and seventy-two of half a month each, making altogether ten years and three hundred and forty-nine days.
The bonds of action were snapped like an old rope, and the kevala, or only knowledge attained by Mahâvîra on the north bank of the Rijupalika, under a Sal tree, on the tenth of the light fortnight Vaisakha, in the fourth watch of the day, whilst the moon was in the asterism Hasta. Indra instantly hastened to the spot, attended by thousands of deities, who all did homage to the Saint, and attended him on his progress to Apapapuri, in Behar, where he commenced his instructions on a stage erected for the purpose by the deities, a model of which is not uncommonly represented in Jain temples. The following is the introductory lecture ascribed to Mahâvîra by his biographer.
"The world is without bounds, like a formidable ocean; its cause is action (Karma) which is as the seed of the tree. The being (Jiva) invested with body, but devoid of judgement, goes like a well-sinker ever downwards by the acts it performs, whilst the embodied being which has attained purity goes over upwards by its own acts, like the builder of a palace. Let not any one injure life, whilst bound in the bonds of action; but be as assiduous in cherishing the life of another as his own. Never let any one speak falsehood, but always speak the truth. Let every one who has a bodily form avoid giving pain to others as much as to himself. Let no one take property not given to him, for wealth is like the external life of men, and he who takes away such wealth commits as it were murder. Associate not with women, for it is the destruction of life: let the wise observe continence, which binds them to the Supreme. But not encumbered with a family, for by the anxiety it involves the person separated from it falls like an ox too heavily laden. If it be not in their power to shun these more subtle destroyers of life, let those who desire so io do avoid at least the commission of all gross offences."
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When Mahâvîra's fame began to be widely diffused, it attracted the notice of the Brahmans of Magadha, and several of their most eminent teachers undertook to refute his doctrines. Instead of effecting their purpose, however, they became converts, and constituted his Ganadharas, heads of schools, the disciples
