Mahavir Janma Sthal

This document, "Mahavir Janma Sthal" by Sagarmal Jain, critically examines the historical birthplace of Lord Mahavir, the 24th Tirthankara of Jainism. The author laments the lack of consensus within the Jain community regarding Mahavir's birthplace, contrasting it with the unified understanding of Lord Buddha's sacred sites within the Buddhist community.

The text identifies three main prevailing theories about Mahavir's birthplace:

1. Vaishali (Kundgram): Supported by a majority of scholars, historians, and the central government, this theory places Mahavir's birthplace near Vaishali, specifically in Kundgram.
2. Rajgriha/Nalanda (Bardgaon/Kundalpur): This view is held by the Digambara tradition, identifying the birthplace as Bardgaon or the so-called Kundalpur near Rajgriha and Nalanda.
3. Jamui (Lachhwad): The Shvetambara tradition posits Lachhwad, near Jamui in Bihar, as Mahavir's birthplace.

The author argues that the proofs presented by proponents of the latter two theories are generally from later periods and often neglect or overlook ancient literary and archaeological evidence.

Key Arguments and Evidence Presented:

• The "Videha" Connection: The author highlights epithets like "Videha," "Videhdinne" (son of Videhdinna), and "Videhjātya" found in ancient Jain texts like the Achārānga Sūtra and Kalpa Sūtra. The term "Videhjātya" strongly suggests Mahavir was born in the Videha region. The author asserts that Kundalpur (near Nalanda) and Lachhwad both fall within the Magadha region and not the ancient Videha region.
• Thirty Years in Videha: The Kalpa Sūtra mentions Mahavir spending thirty years in the Videha region before taking diksha (initiation). This fact, combined with being "Videhjātya," invalidates the claims of birth and initiation in Kundalpur (Nalanda) and Lachhwad, as these are geographically outside the Videha region.
• The Significance of Vaishali:
  • The author finds the argument for Vaishali as the birthplace more logical, citing the mention of "Kollāg-sannivesh" (present-day Kolhua near Vaishali) as a place of Mahavir's journey after diksha.
  • The Kalpa Sūtra states Mahavir took diksha under an Ashoka tree in the Jñātri-khandavana. This forest was under the control of the Jñātri clan, who, along with the Lichchavis, resided near Vaishali. The presence of "Jatheria" (an apparent derivative of Jñātri) Kshatriyas in the area further supports this.
  • A seal found in Vaishali mentions "Vaishali-Kund," indicating Kundgram (or various Kunds like Kshatriya Kund and Brahmin Kund) was a suburb of Vaishali.
  • The ancient Jain text Sūtrutangārā (1/2/3/22) refers to Mahavir as "Jñātriputra" as well as "Vaishālik" (from Vaishali). Being called "Vaishālik" is only meaningful if his birthplace was near Vaishali. The argument that he was called Vaishālik due to his maternal uncle Chetak being the ruler of Vaishali or his mother being from Vaishali is dismissed, as personal appellations are not typically based on in-laws' residences.
• The Nature of Mahavir's Father's Kingship: The text discusses Mahavir's father, Siddhartha. While referred to as a "Kshatriya" in the Kalpa Sūtra, the author argues that being part of the republican Lichchavi confederacy of Vaishali makes him a "Gaṇarājā" (republican king). The imperial nature of the Magadha dynasty under which Nalanda and its surroundings lay would not have allowed for independent chieftains in nearby areas. Therefore, Kundalpur near Nalanda or Lachhwad cannot be accepted as Mahavir's paternal home.
• Critique of Later Evidence: The author scrutinizes evidence provided by the Digambara tradition, particularly from works like Kashaypahud and Shatkhandāgama, and later Puranas. He notes that these texts' references to Mahavir's birthplace are often from commentaries (like Jayadhavalā and Dhavalā) or Puranas composed much later (9th-16th centuries) than Mahavir's lifetime, rendering them less conclusive.
• Kshatriya Kund vs. Kundalpur: The Kalpa Sūtra mentions "Kshatriyakundagrāma" and "Brāhmanakundagrāma." The term "grāma-nagara" suggests these were originally villages that became part of the larger Vaishali urban area. The author concludes that Kshatriya Kund itself is likely Mahavir's birthplace, and it was a suburb of Vaishali.
• Lachhwad's Significance: While acknowledging the archaeological evidence at Lachhwad indicating ancient Jain activity and a temple from the Pala period, the author believes Lachhwad is more likely connected to Mahavir's sadhana (spiritual practice) and kevaljñāna (omniscience) site rather than his birthplace. The argument linking Lachhwad to the Ardhamāgadhī language spoken by Mahavir is also considered weak, as Mahavir's language was Ardhamāgadhī, a blend, not purely Māgadhī.
• Theories on "Vasukund": The author addresses an objection that Vasukund's similarity to Kundgram is limited to the word "Kund." He posits that "Vasu" could also mean "Jinadev" or "Vitraag" and that the area might have been called Vasukund after Mahavir took his vows.
• Buddhist Texts and Vaishali: The Buddhist text Mahāvagga lists Vaishali, Kundpur, and Vāṇijyagāma as three areas within Vaishali. The mention of 7707 kings in Vaishali in the Buddhist literature supports the idea that Mahavir's father was a member of the Vaishali Mahasangha.
• The Theragatha Commentary: The commentary on the Theragatha mentions "Vardhamāna Thera" born in the Lichchavi royal family of Vaishali during the time of Gautama Buddha. The author strongly believes this Vardhamāna Thera is indeed Lord Mahavir, citing the philosophical teachings described, which align with Jain principles found in texts like the Achārānga and Uttarādhyayana. This Buddhist source further strengthens the case for Vaishali.
• Scholarly Consensus: The text points out that Western scholars like Hermann Jacobi, W. Kirfel, V.A. Smith, and Indian scholars like Muni Kalyānvijaya, Dr. Jagdish Chandra Jain, Jyotiprasad Jain, and Pandit Sukhlalji all consider Kundgram near Vaishali to be Mahavir's birthplace.

Conclusion:

Based on the analysis of ancient Jain literature, archaeological evidence, and even Buddhist texts, the author concludes that Vasukund, near Vaishali, as Kshatriya Kund, is the most authentic birthplace of Lord Mahavir. He urges the Jain community to strive for the proper development of this site. While acknowledging the connection of the Jamui region (Lachhwad) to Mahavir's spiritual journey and attainment of omniscience, it is not considered his birthplace. The author also reiterates that while Kundalpur near Nalanda may have had Mahavir's presence during his travels, it does not qualify as his birthplace due to geographical and historical reasons.