________________
164
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
Lord Mahâvîra
References
A.K. Commaraswamy. 'The Conqueror's Life in Jaina Painting: Explicitur Redectio Haec Artis and Theogian', Journal of Oriental Society of Indian, Art. Vol. III, No. 2, Dec. 1935.
H. Jacobi, Sacred Books of the East (S.B.E.), Vol. XXII.
W.N. Brown, Miniature Paintings of the Jaina Kalpasutra Washington, Smithsonian Institution, 1934.
G. Buhler, 'Specimens of Jaina Sculptures from Mathura'. Epigraphia India, Vol. II, pp. 211-318.
V. Smith, Jaina Stupas and Other Antiquities from Mathura, Indological Book House, Varanasi, 2nd Ed., 1969.
Coomaraswamy, Op. Cit., p. 132.
Ibid., pp. 131f.
A. Sen. 'The Facial Transformation of the Great Mother' The Visva-Bharati Quarterly, Vol. 40, No. 4, pp. 345 ff.
Ibid., pp. 353 ff.
Op. Cit., VIII, 17, 21-28.
'When Indra became aware that Mahâvîra had taken the from of an embryo in the Brahmani Devananda's body, he paid his reverence to the Arhat that was to be born. It then occurred to him that an Arhat ought not to be born in a low Brahmanical family, but only in a noble royal race, and that it was and always had been the duty of the reigning Indra to transfer the embryo, in case through the influence of his Karman as Arhat had descended into the body of a female of the Brahmana caste. In order to fulfil this duty. Indra directed Harinegamesi, the divine commander of infantry, to transfer Mahâvîra from the body of Devananda to Trisala, a lady of the Jnatri family of Ksatriyas who was also with child. Harinegamesi then repaired first to the Brahmanical quarter of Kundagrama, took Mahâvîra from Devenanda, cleansing him from all impurity, and carried him carefully in his folded hands to the Kshatriya quarter of the same town. There he took Trisalas embryo from her, likewise duly cleansing it and put Mahâvîra in its place. Next, he returned to Devananda and placed Trisalas child in her body. During these operations the two ladies and their attendants lay in deep magic sleep. Finally, the deity returned to Indra's abode and reported him that his orders had been carried out.' Jacobi, Op. Cit., pp 223
ff.
C.G. Jung, Symbols of transformation, Vol. II (Tr. by R.FC. Hull), New York, 1956. p. 328.
There is another Jaina legend, though possibly of a very late origin, which explains the transfer of Mahâvîra's embryo. The story goes like this: In a previous incarnation Devananda and Trisala had been sisters-in-law, and Devananda had taken advantage of their intimacy to steal a priceless jewel from Trisala, and so, by the automatic working of the law of Karma, which in variably makes the punishment fit the crime, her jewel of a son was removed from her and given to the woman she had wronged.' S. Stevenson, (Mrs.), The Heart of Janism, First Indian edition, 1970, p. 47.
Op. Cit. IV. 18, 8.
A Sen. Op. Cit., p. 358 f and Animal Motifs in Ancient Indian Art, Calcutta, 1972, p.
E. Neumann, The Great Mother (Tr. by R. Manhiem) New York, 1954, p. 222.
