Mahavir Ka Kevalgyan Sthal

Here's a comprehensive summary of the Jain text "Mahavir ka Kevalgyan Sthal" by Sagarmal Jain:

The book "Mahavir ka Kevalgyan Sthal" by Sagarmal Jain critically re-examines the traditionally accepted sites for Lord Mahavir's omniscience (Kevalgyan). The author challenges the prevailing notions and presents a new perspective based on scriptural analysis and archaeological evidence.

Current Understanding and the Author's Thesis:

• Current Beliefs: The author notes that currently, "Barakar," located between Sammedshikhar and Giridih, is widely considered Lord Mahavir's Kevalgyan Sthal. Sammedshikhar itself is recognized as the Nirvana Sthal for twenty Tirthankaras. The text suggests that around the 16th century, Barakar was recognized as Mahavir's Kevalgyan Sthal, possibly influenced by the archaeological importance of Palganj, which has a 10th-century Pal-era temple.
• Author's Thesis: Sagarmal Jain posits that the site currently believed by the Shvetambar tradition to be Lord Mahavir's birthplace is, in fact, his Kevalgyan Sthal. He refers to his previous article on Mahavir's birthplace, where he indicated that a memorial existed at that site in the early centuries CE, and it's highly probable that this memorial commemorated his Kevalgyan attainment.

Critique of Barakar:

• The author finds no archaeological evidence older than the 16th-17th century at Barakar, the currently accepted Kevalgyan Sthal.

Evidence Supporting the Re-evaluation:

1. Scriptural Analysis (Agams):

   • The text refers to specific scriptures like the Acharyaṅga (Second Shruta Skandha) and Kalpa Sutra. These texts describe the location of Mahavir's Kevalgyan as being:
     • Outside the city of Jambhiyagram.
     • On the northern bank of the Rijjualika (Rijukalika) river.
     • In the area of Shamakagathapati's wood collection (kastakaran), specifically in the northeastern part of the "Veyavatta" chaitya.
     • Under a Sal tree, not too far or too near, in a seated posture (goduhasana) receiving sun's warmth, engaged in spiritual meditation.
   • Interpretation of Key Terms:
     • Bahia (बाहिया): The author argues that "bahia" (outskirts/external part) should not be interpreted as "very near" but rather as the outer region of Jambhiyagram. He notes that even today, an area 8-10 km around a city is considered its outskirts. He also highlights that ascetics often stayed away from major cities.
     • Kathakaran (काष्टकरण): The common interpretation of this as agricultural land is contested by the author. He suggests it means a forest or a place for collecting wood, not a cultivated field.
     • Shamakagathapati: The term "Gathapati" implies a respectable and prominent person of the city, not a mere peasant. Therefore, it's likely that Lord Mahavir was meditating in the forest area belonging to the distinguished Shamakagathapati.
     • Sal Tree: The presence of Sal trees indicates it was likely a Sal forest.

2. Location of Jambhiyagram and Rijjualika River:

   • The author identifies the current Jambhgram with modern Jamui.
   • He states that the site considered Mahavir's birthplace by the Shvetambars is located not more than 7-8 km from current Jamui, accessible by crossing the Ulahi river multiple times. The author has personally traveled by car to this area.
   • If Jamui is Jambhiyagram, then the Kevalgyan site is only about 7-8 km away, across a mountain.
   • The author himself has observed archaeological evidence (like bricks) from the early centuries CE in the area near Lachhvad, close to the Jamui region.

3. Linguistic Evidence (River Name):

   • The "Ulahi" river flowing near Lachhvad is proposed to be a corrupted form of "Rijukaliya" (Rijjualika).
   • The author explains the linguistic transformation: "Rijukaliya" -> (loss of 'j', 'v' becoming 'u', assimilation of 'u's) -> "Uliya" -> (diphthongization of 'i+y' to 'ii', change in 'a', combination with 'l') -> "Ulahi".
   • Another Sanskrit variant, "Rijukula," also exists for the river. Applying Prakrit rules, this can also transform into "Ulahi."
   • This river eventually merges with other streams and is known as the "Kyul" river around Jamui, which the author believes is also a corrupted form of "Kyul."
   • Thus, the river's name strongly supports Lachhvad as the Kevalgyan Sthal.

4. Linguistic Evidence (Place Name):

   • The name "Lachhvad" itself is interpreted as "Licchavi Vatika" (garden/grove of the Licchavis) or "Lakshyavat" (path to the goal/achievement). This is plausible if the place was associated with Lord Mahavir's attainment of his goal (Kevalgyan) and his Licchavi lineage.

5. "Bahia" (Outskirts) in Ancient Context:

   • The author cites the example of Nalanda being described as the "bahia" of Rajgir, even though they are 20 km apart. This indicates that in ancient times, a considerable distance could still be considered the "outskirts" of a city. Therefore, Lachhvad can be considered an outer region of Jambhi (Jamui).

Reasons for Mahavir Preaching Elsewhere:

• The author addresses why Lord Mahavir might not have preached his first sermon at Lachhvad.
• The site is described as being desolate then and even more so now. It would have been difficult to gather an audience in the evening.
• Lord Mahavir also lacked acquaintances or familiar people in that specific area.
• Therefore, he likely chose to deliver his first sermon in Madhyama Apapapuri (Pavapuri), a place where his relatives and known people resided.
• The scriptural accounts suggest a distance of 12 yojanas from Lachhvad to Pava, which the author calculates to be approximately 190 km (using 1 yojana ≈ 15 km), aligning reasonably well with the geographical distances between Lachhvad and potential sites of Pava.

Conclusion:

Based on scriptural interpretation, linguistic analysis of river and place names, and the understanding of ancient geographical descriptions, Sagarmal Jain concludes that Lachhvad, near Jamui, is the true Kevalgyan Sthal of Lord Mahavir, not the currently accepted Barakar or Jamu. He further asserts that the site currently recognized as Mahavir's birthplace by the Shvetambar tradition is, in fact, his Kevalgyan Sthal.