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Reconsidering the Date of the Nirvana of Lord Mahavira
of Arya Mangu.
So far as Arya Nandil is concerned, we find the reference to his name also in the Nandisutra. In the Nandisutra Sthaviravali (Gāthā, 27-29), his name appears before Arya Nagahasti and after Arya Mangu. There is an inscription of Nandika (Nandil) of the Saka Samvat 32 in the inscriptions of Mathura (see Jaina Šilalekha Sangraha, article No. 41); in another inscription of the Saka Samvat 93, the name is not clear, only 'Nadi is mentioned there. (see Jaina Šilalekha Samgraha, article No. 67). Arya Nandil is referred to also in the Prabandhakosa and in some ancient Paṭṭāvalis, but since at no place there is any reference to his period, it is not possible to establish the date of the Nirvana of Mahavira on the basis fo this inscriptional evidence.
Now let us consider Nagahasti. Usually in all the Paṭṭāvalis, the date of the demise of Arya Vajra, has been considered as 584 V.N.S. After Arya Vajra, Arya Rakṣita remained the Yuga Pradhana Acarya for 13 years, Pusyamitra for 20 years and Vajrasena for 3 years, ie Vajrasena died in the year 620 V.N.S. In Merutunga's Vicaraśreņi, the period of Arya Nagahasti as the Yuga Pradhana has been accepted as continuing for 69 years, i.e. Nāgahasti was the Yuga Pradhana from 621 to 690 V.N.S. (Vira Nirvana Samvat aur Jaina Kala Gaṇană, p. 106 note). If Hastahasti of the Mathura inscription is Nagahasti, then he is also referred to as the guru of Maghahasti in the inscription of the Saka Samvat 54, which establishes him of before 131 A.D.
It we accept the date of the Vira Nirvana as 467 B.C., then the period of his Yuga Pradhanaship extends between 154 and 223 A.D. According to the inscriptions he had a disciple in 132 A.D. yet one can be content by assuming that he must have initiated some one 22 years before being a Yuga Pradhana. If we accept his life-span to be 100 years, he must have been 11 years old when he is supposed to have initiated Maghahasti. It seems almost impossible to believe that he was able to initiate somebody by his sermons at the age of 11 and that such an underage disciple was able to perform the Murti-Pratistha. But if, on the basis of the traditional concept, we accept the Vira Nirvana year to be before 605 of the Śaka Era or 52 B.C., then the references made in the Paṭṭāvalīs tally the inscriptional evidences. On this basis his tenure of Yuga Pradhanaship extends from 16 to 85 of the Saka Era, Maghahasti, one of his disciples was able to perform the Murti-Pratistha by his sermons. Although common sense would hardly accept it as logical that his Yuga Pradhanaship extended for 69 years, yet because of
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the fact that it considers the information given in the Pattavalis to be correct, this inscriptional evidence about Nagahasti supports the date of Vira Nirvana as 527 B.C.
Again, in one of the inscriptional sketches of Mathura, Arya Krsna with that Arya Krsna mentioned after Sivabhuti in Kalpasūtra Sthaviravali (last part 4:1), then his period on the basis of the Pattavalis and Visesävasyakabhasya (Gatha: 2552-2553), could be established around 609. V.N.S., because as a result of the dispute over clothes between the same Arya Kṛṣṇa and Śivabhūti the Botika, Nihnava came into extistence. The period of this dispute is fixed as 609 V.N.S. If we accept the Vira Nirvana year to be 467, then the period of Arya Krsna is supposed to be as 609-467-142 A.D. This inscriptional sketch belongs to 95+78-173 A.D. Since Arya Kṛṣṇa has been figured as a deity, it is natural that 20-25 years after his death, in 173 A.D., this sketch must have been made by some Arya Arha, one of his follower disciples. In this way, this inscriptional evidence can maintain compatibility with other literary reference only when 467 B.C. is established as the year of the Vira Nirvana. It is not possible to reconcile it with any other alternatives.
In the Mathura inscriptions (Jaina Silalekha Samgraha: article no. 56 & 59), the name of Arya Vṛddhahasti is related with two inscriptions. One is from Śaka Era 60 (Huviska year 60) and the other from 79 of the same. According to th Christian era, these inscriptions belong to 138 and 157 A.D. respectively. If he is the Arya Vrddha of the Kalpasūtra Sthaviravall and the Vṛddhadeva of the Pattavalis (Vividha Gacchiya Patavali Samgraha: p. 17), then according to the Patavalis, he was led to perform Mūrti Pratistha in Karnataka in the year 695 V.N.S. If we accept 467 B.C. to be the year of the Vira Nirvana, then this period can be fixed at 695-467-228 A.D. whereas the inscriptional evidences are from 138 and 157 A.D. But, if according to the traditional concept the date of the Vira Nirvana is accepted as 527 B.C. then his period is to be fixed at 695-527-168 A.D. Therefore, on accepting 527 B.C. to be the Vira Nirvana year, the equation between this inscriptional evidence and the Paṭṭavali based evidence is found to the matching well. On assuming 25 years to be the average period of tenure of each Acarya, his period should be around 625 V.N.S. because Vṛddha occupies the 25th place in Paṭṭāvali. Thus his time can be fixed as 625467-158 A.D. which also proves the 467 B.C. as the period of Vira Nirvana.
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