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Lord Ma havīra and His Times
The Uvavõiya Sūya (Aupapātika Sūtra) contains an account of Mahāvīra's Samovašarana in Champā and the pilgrimage of Kūņiya to this place. It also speaks of the Tāpasas as those religiex who adopted the Vanaprastha mode of life on the banks of the sacred rivers typified by the Ganges.
The Rāyapasenaiya is an Upānga containing a dialogue between Keśī, a disciple of Pārśva and Paesi, a ruler of Setavyā. Keśí tries to prove to Paesi that the soul is independent of the body. The Pāli counterpart of this Upānga is known as the Pāyāsi Suttanta. This text also describes the celestial mansion of Sūryābhadeva, its beautiful pillars, its opera hall and pavilion. The details of architectural varieties and decorations given here are important and have a bearing on the development of Indian architecture. Corresponding to such a description, we have pictures of various celestial mansions in the Pāli Vimānavatthu.
The Āvašyaka Sūtra contains some interesting historical details of the time of Mahāvīra. During the war between Chandana's father and king Satānika, she was taken captive by an army of the enemy and sold in Kaušāmbs to a banker, Dhanavaha. In due course. Chandana accepted Jainism from Mahāvīra and became a nun. The daughters of king Chețaka of Vaiśāli were married to some contemporary rulers. Mțigăvats was married to king Satānika of Kaušāmbi, śivā to Chaņdapradyota of Ujjayini, Jyeshthā to Nandivardhana, brother of Lord Mahāvīra and ruler of Kundagrāma, and Sujyesthā joined the Order of Mahāvīra's disciples. Mahāvira during his wanderings as a monk visited Kāśí. Ajātaśatru of Magadha not only humbled Kośala and permanently annexed Kāść but also absorbed the state of Vaiśālı. Magadha and Avanti were brought face to face with each other. Udāyina was a devout Jaina.
(ii) Exegeses of the Canons
The exegetical literature interpreting the canons is very vast. As a matter of fact, it seems to be quitc impossible to interpret the canons without the help of the commentaries.
