Reconsidering The Date Of Nirvna Of Lord Mahavira

This document is an extensive scholarly analysis by Sagarmal Jain, titled "Reconsidering the Date of the Nirvāṇa of Lord Mahāvira." The central aim of the book is to critically examine the traditionally accepted date of Lord Mahavira's nirvana (liberation) and to propose an alternative date supported by a thorough review of Jain and external historical and epigraphical evidence.

Here's a comprehensive summary of the key points presented in the text:

1. The Traditional Date and its Basis:

• The Traditional Date: The commonly accepted date for Mahavira's nirvana is 527 B.C.
• Textual Basis: This date is largely derived from Jain texts like the Tiloyapannatti and Paiņnayasuttāiñ (specifically the Titthogālīpainnayaṁ). These texts, composed between 600-700 A.D., state that the Saka era began 605 years and 5 months after Mahavira's nirvana.
• Modern Adherence: Modern scholars from both the Digambara (Pt. Jugal Kishore Mukhtar) and Svetambara (Muni Sri Kalyana Vijaya) sects have also upheld this 527 B.C. date.

2. Discrepancies and Inconsistencies within Jain Texts:

• Conflicting Statements: The author highlights significant inconsistencies within even the foundational texts that support the traditional date. For example, the Tiloyapannatti itself presents four different timeframes between Mahavira's nirvana and the Saka king's rise: 461 years, 9785 years, 14793 years, and the commonly cited 605 years and 5 months.
• Similar Discrepancies in Dhavalā: The commentary on Satkhandāgama, Dhavalā, also offers varying accounts for the interval between Mahavira's nirvana and the Saka era (605 years 5 months, 14793 years, and 7995 years 5 months).
• Chronology of Acāryas: Early texts like the Kalpasūtra and Nandisutra refer to the lineage of Mahavira but lack specific chronological markers for the Acāryas, making it difficult to pinpoint the nirvana date solely from them. The Kalpasūtra mentions that 980 or 993 years had passed since Mahavira's nirvana at the time of its final editing by Acārya Devarddhigani Kṣamāśramana, but this doesn't directly establish the nirvana date.

3. The Role of Chandragupta Maurya and Early Jaina Chronology:

• Differing Views on Chandragupta's Accession: The Svetambara tradition has differing opinions on when Chandragupta Maurya ascended the throne relative to Mahavira's nirvana. Some place it 215 years after nirvana, while others, notably Hemacandra, place it 155 years after nirvana.
• Impact on Mahavira's Nirvana Date: The author argues that accepting the 155-year gap (as proposed by Hemacandra) and historical dating of the end of the Mauryan dynasty (around 189 B.C.) necessitates a nirvana date of 467 B.C. for Mahavira. This contradicts the 527 B.C. date and hinders its validation.

4. Western Scholars and External Evidence:

• Rethinking Based on External Evidence: Due to the internal inconsistencies in Jain sources, Western scholars have attempted to ascertain Mahavira's nirvana date using external evidence, leading to various new theories.
• Summary of Scholarly Opinions: The book lists and discusses the views of several prominent scholars:
  • Hermann Jacobi: Initially 527 B.C., later shifted to 476 B.C. based on Hemacandra's 155-year gap.
  • J. Charpentier: 467 B.C., also relying on Hemacandra.
  • Pandit A. Shanti Raja Shastri: 663 B.C., by equating the Saka and Vikrama eras and calculating backward.
  • Prof. Kashi Prasad Jayaswal: 546 B.C. (with calculations based on Vikrama's birth and accession).
  • S.V. Venkateswara: 437 B.C., based on the Anand Vikram Era.
  • Pandit Jugal Kishor Ji Mukhtar: 528 B.C., confirming the traditional theory with arguments.
  • Muni Sri Kalyana Vijaya: 528 B.C., also supporting the traditional theory.
  • Prof. P.H.L. Eggermont: 252 B.C., by equating Jain and Buddhist events.
  • V.A. Smith: 527 B.C., supporting the generally accepted theory.
  • Prof. K.R. Norman: Around 400 B.C., based on the contemporaneity of Bhadrabahu and Chandragupta and an average of 15 years per Acarya.

5. Analyzing Contemporaries and External Events:

• Buddha and Ajatasatru: The author emphasizes the importance of examining the contemporaneity of Mahavira with Lord Buddha, King Bimbisara-Srenika, and Ajatasatru.
• Buddhist Sources: Buddhist texts like the Dighanikaya provide references to Mahavira (as Nirgrantha Jñātīputra) being a contemporary and respected figure during Ajatasatru's reign.
• Interpreting Buddhist References: The text analyzes specific references from the Dighanikaya, particularly the Samññaphalasutta and Pasādikasutta. It addresses the potential confusion arising from the Pasādikasutta's description of the aftermath of Mahavira's death and its occurrence during Buddha's lifetime. The author, citing Muni Kalyana Vijaya, suggests this might refer to a rumor of Mahavira's death rather than his actual demise, linking it to disputes with Makkhali Gosala.
• Reconciling Buddhist and Jain Timelines: The analysis suggests that if Buddha attained nirvana in the 8th year of Ajatasatru's reign, and Mahavira's nirvana was 14 years after Buddha's, then Mahavira's nirvana would have been in the 22nd year of Ajatasatru's rule. This line of reasoning supports the idea that Mahavira's nirvana was 14 years after Buddha's.

6. Establishing Contemporaneity with Historical Figures:

• Bhadrabahu and Sthulibhadra with Chandragupta Maurya: The book meticulously argues that the contemporaneity of these key Acāryas with Chandragupta Maurya and the Nandas is crucial. It establishes Chandragupta's reign as 317-297 B.C.
• The 155-Year Gap as Crucial: The author stresses that the 155-year gap between Mahavira's nirvana and Chandragupta's accession, as supported by Hemacandra and several Pattāvalis (lists of spiritual preceptors), is essential for proving this contemporaneity.
• Calculation Leading to 467 B.C.: If Chandragupta's accession is around 317 B.C., and it occurred 155 years after Mahavira's nirvana, then Mahavira's nirvana would have been approximately 317 + 155 = 472 B.C. The text refines this to 467 B.C. when considering other factors like the Nanda dynasty's reign.
• Arya Suhasti and Samprati: The contemporaneity of Arya Suhasti (a disciple of Sthulibhadra) with King Samprati (231-221 B.C.) is also examined. The author shows that this contemporaneity is only possible if Mahavira's nirvana is placed at 467 B.C., not 527 B.C.

7. Epigraphical Evidence and its Interpretation:

• Mathura Inscriptions: The analysis extensively uses inscriptions found in Mathura, which mention various Acāryas like Arya Mangu, Arya Nandil, Arya Nāgahasti, Arya Krsna, and Arya Vrddhahasti.
• Discrepancies with Pattāvalis: The author compares the dates derived from these inscriptions with the periods mentioned in the Pattāvalis.
  • Arya Mangu: Inscriptions place him around 130 A.D. (Saka era 52). Pattāvalis suggest periods that create significant discrepancies depending on whether 527 B.C. or 467 B.C. is accepted as the nirvana year. The author finds this evidence inconclusive due to the unreliability of Pattavali dates.
  • Arya Nandil: Inscriptions exist, but no clear period is established from them or Pattāvalis, making them unhelpful for dating.
  • Arya Nāgahasti: Inscriptions suggest a period before 131 A.D. Pattāvalis, when reconciled with the traditional 527 B.C. nirvana date, show consistency with inscription evidence regarding his disciples. However, when using 467 B.C., the consistency is strained. The author notes this evidence might lean towards 527 B.C.
  • Arya Krsna: Inscriptions date to around 173 A.D. This evidence aligns well with a 467 B.C. nirvana date.
  • Arya Vrddhahasti: Inscriptions date to 138 and 157 A.D. This evidence shows better compatibility with the 527 B.C. nirvana date when Pattāvalis are considered. However, when Pattāvalis are disregarded or interpreted differently, this evidence could also support 467 B.C.

8. King Dhruvasena and the Valabhi Assembly:

• Valabhi Assembly Dates: The period of the Valabhi assembly (a significant event in Jain canon compilation) is fixed between 980-993 V.N.S. (Vira Nirvana Samvat).
• Dhruvasena's Inscriptions: Inscriptions of King Dhruvasena I (525-550 A.D.) are considered. If the recital of the Kalpasutra before Dhruvasena after his son's death occurred in the second year of his reign (526 A.D.), and this followed the Valabhi assembly, it strongly points to Mahavira's nirvana in 993 - 526 = 467 B.C.

9. Conclusion:

• Dominance of 467 B.C.: The author concludes that at least three out of the six epigraphical evidences examined, along with the compelling evidence from Chandragupta Maurya's and Samprati's contemporaneity, strongly support the date of 467 B.C. for Mahavira's nirvana.
• Reconciliation with Buddha's Nirvana: This date would place Buddha's nirvana around 483 B.C., aligning with the common Western scholarly consensus and suggesting Mahavira's nirvana occurred about 15 years after Buddha's.
• Critique of 527 B.C.: While some evidence might seem to support the traditional 527 B.C. date, the author argues that these interpretations are often based on less reliable Pattavali data or misinterpretations. The inherent contradictions within the Jain texts themselves make the traditional date questionable.

In essence, Sagarmal Jain's book is a rigorous attempt to deconstruct the established chronology of Lord Mahavira's nirvana by meticulously analyzing a wide array of textual, historical, and epigraphical sources, ultimately advocating for a revised date of 467 B.C.