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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1We have traced the connection of Mahdvira’s family not out of mere curiosity, which indiscriminately collects all historical facts however insignificant in themselves, but for the reason that the knowledge of this connection enables us to understand how Mahavira came to obtain his success. By birth he as well as Buddha was a member of a feudal aristocracy similar to that of the Yadavas in the legends about Kvishaa, or that of the Rajpoots of the present day. In feudal societies family ties are very strong and long remembered'. Now we know for certain that Buddha at least addressed himself chiefly to the members of the aristocracy, that the Gainas originally preferred the Kshatriyas to the Brahmans?. It is evident that both Mahavira and Buddha have made use of the interest and support of their families to propagate their order. Their prevalence over other rivals was certainly due in some degree to their connection with the chief families of the country. Through his mother Mahavira was related to the ruling dynasty in Magadha; for Keéaka’s daughter Kellana® was married to Seziya Bimbhisara* or Bimbisdra, king of Magadha, and residing in Ragagriha. He is praised by the Gainas and Buddhists, as the friend and patron of both * The Gainas are very particular in stating the names and gotras of Mahavira’s, relations, of whom they have recorded little else. Kalpa Sfitra, Lives of the Ginas, § 109. ? See Kalpa Sfitra, Lives of the Ginas, §§ 17 and 18. * See NirayAvalf Sftra, ed. Warren, p. 22. She is commonly called by the Buddhists Vaideht; in a Thibetan life of Buddha her name is Srtbhadr4, which reminds us of the name of Ketaka’s wife Subhadra. See Schiefner in Mémoires de Académie Impeériale de St. Pétersbourg, tome iv, p. 253. * He is usually called only Seniya or Srenika ; the full name is given in the Dasdsrutaskandha, Weber, Ind. Stud. XVI, p. 469. xiv GAINA SUTRAS.
2See Schiefner in Mémoires de Académie Impeériale de St. Pétersbourg, tome iv, p. 253. * He is usually called only Seniya or Srenika ; the full name is given in the Dasdsrutaskandha, Weber, Ind. Stud. XVI, p. 469. xiv GAINA SUTRAS. Mahavira and Buddha. But Kdnika or, as the Buddhists call him, Agatasatru', his son by Xellanaé, the Videhan lady, showed no favour to the Buddhists in the earlier part of his reign; only eight years before Buddha’s death he became his patron. We should go wrong in believing him to have sincerely been converted. Fora man who avowedly murdered his father?, and waged war against his grandfather’, is not likely to have cared much about theology. - His real motive in changing his religious policy we may easily guess. He planned to add Videha to his dominions, just as his father had added Anga to his kingdom of Magadha ; he therefore built the fort at Pasaligrama 4, in order not to repel but subdue the Vaggians or Vrigis, a tribe of Videha, and at last fixed a quarrel on.the king of Vaisalt, his grandfather. As the latter was the ‘maternal uncle of Mahavira, Agatasatru, by attacking this patron of the Gainas, lost in some degree their sympathy. Now he resolved on siding with their rivals, the Buddhists, whom he formerly had persecuted as friends of his father’s, whom, as has been said above, he finally put to death. We know that AgAtasatru succeeded in conquering Vaisali, and that he laid the foundation of the empire of the Nandas and Mauryas. With the extension of the limits of the empire of Magadha a new field was opened to both religions, over which they spread with great rapidity. It was probably this auspicious political conjuncture to which Gainism and Buddhism chiefly owed their success, while many similar sects attained only a local and temporal importance. The following table gives the names of the relations of Mahavira, or, as we should call him when not speaking of — 1 That the same person is intended by both names is evident from the fact that according to Buddhist and Gaina writers he is the father of Udayin or Udayibhaddaka, the founder of P&taliputra in the records of the Gainas and Brahmans. 2 The story is told with the same details by the Buddhists ; see Kern, Der Buddhismus und seine Geschichte in Indien, I, p. 249 (p. 195 of the original), and the Gainas in the Nirayavalt Satra. , * See above. . * Mah4parinibbfna-Sutta I, 26, and Mahavagga VI, 28, 7 seq. INTRODUCTION. XV him as a prophet of the Gainas, Vardhamana or Giatriputra!:— o | | | | Suparsva Siddhartha Trisala or Ketaka Subhadré Videhadatta — king of Vaisalf l | | | Nandivardhana Vardhlamane Sudarsana Bimbisara Kellan& married to king of Magadha | Yasoda . | | | Anoggé m. to Kfnika or Agatasatru Gamali | | Udayin, founder of Seshavatt. dtaliputra.
3| | | Anoggé m. to Kfnika or Agatasatru Gamali | | Udayin, founder of Seshavatt. dtaliputra. I do not intend to write a full life of Mahavira, but to collect only such details which show him at once a distinct historical person, and as different from Buddha in the most important particulars, Vardhamana was, like his father, a Kasyapa. He seems to have lived in the house of his parents till they died, and his elder brother, Nandivardhana, succeeded to what principality they had. Then, at the age of twenty-eight, he, with the consent of those in power, entered the spiritual career, which in India, just as the church in Roman Catholic countries, seems to have offered a field for the ambition of younger sons. For twelve years he led a life of austerities, visiting even the wild tribes of the country called R4dsa4. After the first year he went about naked?. From the end of these twelve years of preparatory self-mortification dates Vardhamana’s Kevaliship. Since that time he was recognised as omniscient, as a prophet of the Gainas, or a Tirthakara, and had the titles Gina, Mahavira, &c., which were also given to SAkyamuni. The last thirty years of his life he passed in teaching his religious system and organising his order of ascetics, which, as we have seen above, was patronised or at least countenanced chiefly by those princes with whom he was related through his mother, viz. Keéaka, Srevika, and Konika, the 1 N&taputta in Pali and Prakrit. The Buddhists call him Nigantha NAtaputta, i.e. Gaatriputra the Nirgrantha or Gaina monk. ® This period of his life is the subject of a sort of ballad incorporated in the Af4ranga Sotra (I, 8). Xvi GAINA SOTRAS.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1We have traced the connection of Mahdvira’s family not out of mere curiosity, which indiscriminately collects all historical facts however insignificant in themselves, but for the reason that the knowledge of this connection enables us to understand how Mahavira came to obtain his success. By birth he as well as Buddha was a member of a feudal aristocracy similar to that of the Yadavas in the legends about Kvishaa, or that of the Rajpoots of the present day. In feudal societies family ties are very strong and long remembered'. Now we know for certain that Buddha at least addressed himself chiefly to the members of the aristocracy, that the Gainas originally preferred the Kshatriyas to the Brahmans?. It is evident that both Mahavira and Buddha have made use of the interest and support of their families to propagate their order. Their prevalence over other rivals was certainly due in some degree to their connection with the chief families of the country. Through his mother Mahavira was related to the ruling dynasty in Magadha; for Keéaka’s daughter Kellana® was married to Seziya Bimbhisara* or Bimbisdra, king of Magadha, and residing in Ragagriha. He is praised by the Gainas and Buddhists, as the friend and patron of both * The Gainas are very particular in stating the names and gotras of Mahavira’s, relations, of whom they have recorded little else. Kalpa Sfitra, Lives of the Ginas, § 109. ? See Kalpa Sfitra, Lives of the Ginas, §§ 17 and 18. * See NirayAvalf Sftra, ed. Warren, p. 22. She is commonly called by the Buddhists Vaideht; in a Thibetan life of Buddha her name is Srtbhadr4, which reminds us of the name of Ketaka’s wife Subhadra. See Schiefner in Mémoires de Académie Impeériale de St. Pétersbourg, tome iv, p. 253. * He is usually called only Seniya or Srenika ; the full name is given in the Dasdsrutaskandha, Weber, Ind. Stud. XVI, p. 469. xiv GAINA SUTRAS.
2See Schiefner in Mémoires de Académie Impeériale de St. Pétersbourg, tome iv, p. 253. * He is usually called only Seniya or Srenika ; the full name is given in the Dasdsrutaskandha, Weber, Ind. Stud. XVI, p. 469. xiv GAINA SUTRAS. Mahavira and Buddha. But Kdnika or, as the Buddhists call him, Agatasatru', his son by Xellanaé, the Videhan lady, showed no favour to the Buddhists in the earlier part of his reign; only eight years before Buddha’s death he became his patron. We should go wrong in believing him to have sincerely been converted. Fora man who avowedly murdered his father?, and waged war against his grandfather’, is not likely to have cared much about theology. - His real motive in changing his religious policy we may easily guess. He planned to add Videha to his dominions, just as his father had added Anga to his kingdom of Magadha ; he therefore built the fort at Pasaligrama 4, in order not to repel but subdue the Vaggians or Vrigis, a tribe of Videha, and at last fixed a quarrel on.the king of Vaisalt, his grandfather. As the latter was the ‘maternal uncle of Mahavira, Agatasatru, by attacking this patron of the Gainas, lost in some degree their sympathy. Now he resolved on siding with their rivals, the Buddhists, whom he formerly had persecuted as friends of his father’s, whom, as has been said above, he finally put to death. We know that AgAtasatru succeeded in conquering Vaisali, and that he laid the foundation of the empire of the Nandas and Mauryas. With the extension of the limits of the empire of Magadha a new field was opened to both religions, over which they spread with great rapidity. It was probably this auspicious political conjuncture to which Gainism and Buddhism chiefly owed their success, while many similar sects attained only a local and temporal importance. The following table gives the names of the relations of Mahavira, or, as we should call him when not speaking of — 1 That the same person is intended by both names is evident from the fact that according to Buddhist and Gaina writers he is the father of Udayin or Udayibhaddaka, the founder of P&taliputra in the records of the Gainas and Brahmans. 2 The story is told with the same details by the Buddhists ; see Kern, Der Buddhismus und seine Geschichte in Indien, I, p. 249 (p. 195 of the original), and the Gainas in the Nirayavalt Satra. , * See above. . * Mah4parinibbfna-Sutta I, 26, and Mahavagga VI, 28, 7 seq. INTRODUCTION. XV him as a prophet of the Gainas, Vardhamana or Giatriputra!:— o | | | | Suparsva Siddhartha Trisala or Ketaka Subhadré Videhadatta — king of Vaisalf l | | | Nandivardhana Vardhlamane Sudarsana Bimbisara Kellan& married to king of Magadha | Yasoda . | | | Anoggé m. to Kfnika or Agatasatru Gamali | | Udayin, founder of Seshavatt. dtaliputra.
3| | | Anoggé m. to Kfnika or Agatasatru Gamali | | Udayin, founder of Seshavatt. dtaliputra. I do not intend to write a full life of Mahavira, but to collect only such details which show him at once a distinct historical person, and as different from Buddha in the most important particulars, Vardhamana was, like his father, a Kasyapa. He seems to have lived in the house of his parents till they died, and his elder brother, Nandivardhana, succeeded to what principality they had. Then, at the age of twenty-eight, he, with the consent of those in power, entered the spiritual career, which in India, just as the church in Roman Catholic countries, seems to have offered a field for the ambition of younger sons. For twelve years he led a life of austerities, visiting even the wild tribes of the country called R4dsa4. After the first year he went about naked?. From the end of these twelve years of preparatory self-mortification dates Vardhamana’s Kevaliship. Since that time he was recognised as omniscient, as a prophet of the Gainas, or a Tirthakara, and had the titles Gina, Mahavira, &c., which were also given to SAkyamuni. The last thirty years of his life he passed in teaching his religious system and organising his order of ascetics, which, as we have seen above, was patronised or at least countenanced chiefly by those princes with whom he was related through his mother, viz. Keéaka, Srevika, and Konika, the 1 N&taputta in Pali and Prakrit. The Buddhists call him Nigantha NAtaputta, i.e. Gaatriputra the Nirgrantha or Gaina monk. ® This period of his life is the subject of a sort of ballad incorporated in the Af4ranga Sotra (I, 8). Xvi GAINA SOTRAS.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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