Mahavir Ki Nirvanbhumi Pava - Book Summary

Here's a comprehensive summary in English of the provided Jain text:

Book Title: Mahavir ki Nirvanbhumi Pava (Mahavir's Nirvana Land, Pava) Author: Sagarmal Jain Publisher: Z_Sagar_Jain_Vidya_Bharti_Part_6_001689.pdf

This article, "Mahavir's Nirvana Land, Pava: A Reconsideration," by Sagarmal Jain, addresses the ongoing debate and lack of consensus within Jainism regarding the exact location of Lord Mahavir's birth, enlightenment, first sermon, and Nirvana. The author contrasts this with Buddhism, where Lord Buddha's sacred sites are clearly identified and universally accepted.

The article focuses specifically on the Nirvana site of Lord Mahavir. It highlights that while both Shvetambara and Digambara traditions agree that Mahavir attained Nirvana at "Pava," there is a significant dispute among scholars and within the traditions themselves about which Pava this refers to.

Current Consensus and Scholarly Objections:

Currently, both Shvetambara and Digambara traditions accept the Pava situated near Rajgir and Nalanda as Mahavir's Nirvana site, with temples and other structures built there. However, scholars raise several objections to this identification:

Absence of Prominent Rulers: The Kalpa Sutra states that kings from 18 republics (like the Mallas and Licchavis) and kings of Kashi and Kosala were present at Mahavir's Nirvana. Their presence at a Pava near Rajgir is considered unlikely due to the political animosity between the state of Rajgir and the republican states. Furthermore, the distance of Kashi and Kosala from this Pava was significant (around 300 km), whereas a Pava closer to their borders (like near Fazilka or Usmanpur) would have been more accessible.
Lack of Kuniq Ajatashatru's Mention: If Mahavir's Nirvana had occurred at a Pava near Rajgir, the presence of Kuniq Ajatashatru, a known devotee of Mahavir, would have been noted. However, ancient texts do not mention his presence, instead indicating the presence of kings from republican states.
Absence of Rajgir's Pava in Ancient Texts: Ancient Jain Agamas and the Buddhist Tripiṭaka do not mention a Pava near Rajgir during Mahavir's time. However, the Tripiṭaka frequently mentions the Pava of the Mallas near Kushinagar, and these Malla kings were present at Mahavir's Nirvana.
Lack of Archaeological Evidence: Archaeological evidence for the current Pava near Rajgir being Mahavir's Nirvana site is weak. The oldest evidence found there is a footprint established by Abhaydev Suri in Samvat 1260, pushing the historical dating of this Pava back only to the 13th century.
Impossibility of an Independent Kingdom: The existence of an independent king like Hastipal in a Pava very close to Rajgir (within 20-25 km) is improbable. While capitals of two republics could be 20-25 km apart, it's unlikely for an independent kingdom to exist so close to the capital of a powerful empire like Magadh.
Argument for Proximity of Birthplace and Nirvana Site: Some argue that the current Pava (near Rajgir) and Kundpur (near Lachwad or Nalanda) as Mahavir's birthplace is plausible because they are close enough for Mahavir's elder brother, Nandivardhan, to attend the funeral rites. However, this is refuted by the lack of ancient mentions of Nandivardhan's presence at the rites. Moreover, the distance from Kundgram near Vaishali to Pava near Fazilnagar or Sathiyanw is not more than 100 miles, making travel feasible.

The Significance of "Majjhima Pava":

The article then delves into the interpretation of "Majjhima Pava," a term used in the Agamas for the Nirvana site.

Theory of Three Pavas: Some scholars suggest "Majjhima" means "middle Pava," implying there were three Pavas at that time. If the Pava near Rajgir and the Pava near Padrauna are considered, then a Pava between them, like near Fazilnagar or Veerbhari (Usmanpur), could be the "middle Pava." However, there is no evidence in Jain Agamas or Tripiṭaka to support the existence of three Pavas. This theory also suggests that the Pava near Rajgir, even if it existed, couldn't be the "middle Pava" but rather a southern or marginal one.
Interpretation of "Middle of Pava": Another interpretation suggests "Majjhima Pava" refers to the Hastipal Raja's Rajjuk Sabha (assembly place for measuring) located in the middle of the city of Pava. However, the author argues that grammatically, "Majjhima Pava" acts as an adjective for Pava, meaning "central" or "from the central region," not "in the middle of Pava." Furthermore, Mahavir typically stayed in gardens or Viharas outside cities, not in the city center. The term "Rajjuk Sabha" likely refers to the weighing and measuring department, which might not have been in the city center.
Interpretation of "Pava of the Middle Region (Madhyadesh)": The most plausible interpretation, according to the author, is that "Majjhima Pava" refers to a Pava located in the "Madhyadesh" (Middle Region). The article outlines the boundaries of Madhyadesh during the Buddha's time, including Koshala in the west and Kashi in the south. This implies that the "Majjhima Pava" was located in the republican territory of the Mallas, not in Magadh.

Identifying "Pava" in the Madhyadesh:

The author acknowledges the difficulty in pinpointing the exact "Pava" within the Madhyadesh. Various scholars propose different locations:

Siddhwa near Padrauna: Some, like Khetranji, identify this as Pava.
Fazilnagar (Sathiyanw): Some scholars, like Carlyle, propose this location.
Veerbhari near Usmanpur: Om Prakash Lal Srivastava suggests this site.

The author then examines the most significant literary evidence: Pava was located 3 gavutis (a unit of measurement) from Kushinagar.

Analyzing Buddha's Last Journey: To determine the direction, the author considers Buddha's likely route to Kushinagar. If he came from Rajgir-Vaishali, Pava would be to the southeast of Kushinagar. If from Shravasti, it would be to the west. If from the Shakya region, it would be to the north. Pali literature suggests the journey was from Rajgir-Vaishali, thus placing Pava to the southeast of Kushinagar.
Refuting Padrauna: Based on this, the possibility of Siddhwa near Padrauna is dismissed because Padrauna is directly north of Kushinagar. The author admits his earlier inclination towards Padrauna was based on arguments that Rajgir's Pava was incorrect, but the evidence for Padrauna itself was not conclusive. He also notes that Padrauna is not on a direct route from Rajgir/Vaishali to Kushinagar, making it an indirect path.
Examining Distance from Enlightenment Site: The author also considers the Jain tradition that Mahavir established his Dharma Tirtha at Pava after walking twelve yojanas from his enlightenment site. Assuming Lachwad near Jamui as the enlightenment site, the distance to Padrauna is over 250 km, while to Pava near Fazilnagar or Usmanpur, it's around 190 km (roughly 12-13 yojanas if a yojana is ~15 km). This makes Padrauna less likely.

Favoring Usmanpur Veerbhari:

The author's current analysis favors Usmanpur Veerbhari as the most probable location for Pava, primarily due to the discovery of a clay seal with the inscription "Pa(1)wanara" (likely referring to Pava). This aligns with the practice of identifying ancient sites based on such epigraphic evidence. Furthermore, the distance from the assumed enlightenment site to Usmanpur Veerbhari is approximately 12-13 yojanas.

Conclusion and Call for Further Research:

While Usmanpur Veerbhari appears to be the most compelling candidate based on current evidence, the author emphasizes that a final decision cannot be made without thorough archaeological excavation of the sites at Fazilnagar Deeh and Veerbhari. He concludes that the current acceptance of Pava near Rajgir as Mahavir's Nirvana site is questionable.