Veer Vihar Mimansa - Book Summary

Here's a comprehensive summary of the Jain text "Veer Vihar Mimansa" by Vijayendrasuri, based on the provided pages:

Book Title: Veer Vihar Mimansa (A Critical Examination of Lord Mahavir's Travels) Author: Jainacharya Vijayendrasuri Publisher: Kashiram Saraf Shivpuri Publication Year: V.S. 2003 / Veer Samvat 2472

Core Thesis: The primary objective of this book is to critically analyze and challenge prevailing beliefs regarding the pilgrimage routes and locations associated with Lord Mahavir Swami, particularly those that place his travels in regions like Gujarat, Kathiawar, and Marwar. Acharya Vijayendrasuri argues that these modern interpretations are not supported by ancient Jain scriptures and historical evidence, and that Lord Mahavir's actual vihar (travels) were confined to the eastern regions of ancient India.

Key Arguments and Sections:

Introduction and Author's Stance (Page 8): The author begins by stating that this is a revised and expanded edition of a previous booklet published eleven years prior. He acknowledges that the initial work received appreciation from history enthusiasts but also faced opposition from traditionalists. He asserts that history is progressive and based on facts, not dogma. He emphasizes that this new edition is a complete rewrite with significant additions, particularly in trying to pinpoint the locations of Lord Mahavir's travels during his chhadmastha (pre-enlightenment) period. He invites readers to point out any inaccuracies.
Challenging Prevailing Beliefs (Page 12-13): The book directly addresses the common belief that Lord Mahavir visited Gujarat, Kathiawar, and Marwar. The author begins by recounting the accepted facts: Lord Mahavir was born in Kshatriyakund (near Vaishali) and renounced the world in Gyatrakhandvan. His chhadmastha period (before enlightenment) lasted about 12.5 years. The book lists the generally accepted regions of his vihar: Videha, Malladesh, Shakyadesh, Kekayarddha, Magadha, Anga, Koshala, Ladha (Radha), Vatsa, Kalinga, Kashi, Bharga, and Shandilya. The author then states that over time, new interpretations emerged, causing people to forget the scripturally described locations, even the birthplace.
Debunking Specific Claims about Gujarat/Kathiawar/Marwar:
- Asthikagram (First Vashavas) and Vadhavan (Page 13-14): The claim that Asthikagram, where Lord Mahavir spent his first varshavas (monsoon retreat), is the modern Vadhavan in Kathiawar is refuted. The scriptures describe the river near Asthikagram as "Vegavati," filled with mud and uneven pits. The Bhogava river near Vadhavan is described as sandy and not fitting this description. Furthermore, none of the locations mentioned in the scriptures as preceding Asthikagram are found in Kathiawar. The author notes that the Buddhist text mentions "Hastigrama" near Vaishali, which he suggests might be the same as Asthikagram, reinforcing its eastern location.
- Kanakhal Ashram and Abu Parvat (Page 15-16): The identification of Kanakhal Ashram as being on Abu Parvat is challenged. The scriptural itinerary from Asthikagram mentions Morakasannivesh, Dakshinvachala, Suvarnabaluka (river), and Rupayabaluka (river) before reaching Kanakhal. These locations and rivers do not correspond to a route from Vadhavan to Abu. Moreover, the scripture states that Seyambiya (Shvetambika) is near Kanakhal, which is impossible if Kanakhal is on Abu Parvat, given the vast distance.
- The Route to Nalanda (Page 16): If Lord Mahavir went from Abu to Nalanda, he would have had to cross the Ganges multiple times, which is not mentioned in the travelogue. There would be no logical reason to go to Malladesh and then to Nalanda if he could have gone directly to Rajgir.
- Thunakasanivesh (Page 17): The location of Thunakasanivesh, mentioned as being north-west of Patna on the right bank of the Gandaki, is confirmed as being in the eastern regions and not in the west.
- Suvarnakhal and Brahmangaon (Page 17-18): The attempt to locate Suvarnakhal near Sirohi and Brahmangaon near Brahmanwada is also questioned. The significant distance between Nalanda and Champa (approx. 100 miles) makes it unlikely for these intermediate locations to be 800 miles away in Sirohi.
Siddhachala and the "Jivit Swami" Argument (Page 18-21):
- Siddhachala Pilgrimage (Page 18-19): The claim that Lord Mahavir visited Siddhachala (Mount Girnar) between his fourth and fifth Chaturmas is refuted. The scriptures detailing his travel itinerary during this period do not mention Siddhachala. Evidence citing later texts is considered unreliable compared to older scriptures.
- "Jivit Swami" Temples (Page 19-21): The argument that the existence of "Jivit Swami" (Living Lord) temples in places like Nana, Diyana, Nandiya, and Brahmanwada proves Lord Mahavir's presence there is debunked. The author explains that "Jivit Swami" refers to a statue that appears alive, not necessarily that the statue was consecrated during the Lord's lifetime. He provides numerous examples of "Jivit Swami" inscriptions on statues from centuries after Lord Mahavir's time, including those related to earlier Tirthankaras like Rishabhdev and Shantinath, proving the term's usage is not tied to the Lord's presence. He also discusses the legend of two Jivit Swami statues made by Nandi Vardhan.
Mundsthal and the Abu Connection (Page 22-27):
- Mahatirtha Argument (Page 22): The claim that Mundsthal (modern Mugthala near Abu Road) is a great pilgrimage site and thus Lord Mahavir must have visited is challenged. The author points out that the list of Mahatirthas in Vividh Tirtha Kalpa includes places like Upakespur, which was founded later. This suggests that being a Mahatirtha is not solely dependent on a Tirthankara's visit.
- Inscriptions and Dating (Page 22-24): An inscription from V.S. 1426 at Mundsthal is cited to claim Lord Mahavir's visit during his chhadmastha period and that a temple was built in the 37th year of his birth. The author critically analyzes this inscription, arguing that its Devanagari script and the fact that it was made during renovations in V.S. 1426 mean it cannot authenticate an event from 2500 years prior. He suggests that the inscription might be a later fabrication or a copy, but without original evidence, the claim is unsubstantiated. Another inscription from V.S. 1216 suggests the temple's original construction, further dating it much later than Lord Mahavir's life.
- Misinterpretation of Inscriptions (Page 25-26): The author uses the example of the Delvada inscriptions by Mahamatya Tejpal, which are sometimes misinterpreted as relating to his wives' names, to illustrate how inscriptions can be misconstrued by later generations. He argues that claims about ancient inscriptions being copied during renovations are speculative and lack proof.
The Land of Ladha (Ladhabhumi) and its Location (Page 27-28):
- Distinction between Ladha and Lata (Page 27-28): The author clarifies that "Ladha" (or Radhabhumi) mentioned in scriptures as an anarya (non-Aryan) land, with its capital Kotivarsha (modern Banagarh in Bengal), is distinct from "Lata" or "Lata-bhumi" in Gujarat. The mistaken identification of these two is a source of error in placing Lord Mahavir's travels in Gujarat. The book states that there is no scriptural mention of Lord Mahavir visiting the Lata region.
Shattering the 2500-Mile Travel Theory (Page 28-29): The author calculates that if Lord Mahavir's travels from Prishtachampa to Sirohi and then to Palitana (Siddhachala) are considered, the distance would exceed 2500 miles, and with additional documented travels, it could reach over 3500 miles. He deems such extensive travel, particularly daily, to be unrealistic and difficult to comprehend.
Chhammani and the 12th Chaturmas (Page 29-30): The claim that Lord Mahavir went to Abu after his 12th Chaturmas, linking it to Chhammani and the kilopasarga (suffering caused by thorns), is also refuted. The author notes that Chhammani is located in Magadha, and its eastward placement in scriptures, along with other travel locations, makes a westward journey to Abu improbable.
The Significance of the Boundary Setting (Page 30-31): A crucial part of the argument is the explanation of the boundary set by Lord Mahavir for the vihar of monks and nuns after his Kevalgyan (omniscience). Quoting the Brihatkalpa Sutra, the author states that the permitted regions were: East up to Anga-Magadha, South up to Kausambi, West up to Sthuna (Kurukshetra), and North up to Kunnla. This restriction was likely imposed because Lord Mahavir himself experienced much hardship and persecution in non-Aryan lands during his chhadmastha period. He wished to prevent monks from facing similar difficulties in those regions.
List of Vihar Locations (Page 31-39): The book concludes with a detailed list of various Vihar and Varshavas locations mentioned in scriptures, along with their likely modern identifications. This list covers numerous places across ancient eastern India, reinforcing the book's main thesis. Places like Kshatriyakundpur, Karmaragram, Kollagsannivesh, Asthikagram, Shvetambika, Thunakasanivesh, Rajagriha, Nalanda, Champa, Shravasti, Koshambi, Vaishali, Magadha, Mithila, and Pavapuri are discussed, with their geographical contexts and scriptural references elaborated.

Conclusion: "Veer Vihar Mimansa" is a scholarly and critical examination that aims to correct historical inaccuracies and restore the scripturally accurate understanding of Lord Mahavir Swami's travels. Acharya Vijayendrasuri meticulously deconstructs popular, but unsubstantiated, claims about his journeys to western India, providing textual evidence and logical reasoning to firmly place his vihar in the ancient eastern regions of India. The book serves as an important scholarly contribution to Jain studies, emphasizing the primacy of scripture and historical accuracy over later interpretations and traditions.