The Cambridge History of India, Vol. I: Ancient India v1.c18.39

v1.c18.39

We possess little knowledge of the thirty years, during which Mahāvīra wandered about preaching his doctrine and making converts. He apparently visited all the great towns of N. and S. Bihār, principally dwelling in the kingdoms of Magadha and Aṅga. The Kalpasūtra tells us that he spent his rainy seasons, during which the rules for monks prohibited the wandering life, at various places, e.g. at Champā, the capital of Aṅga, at Mithilā in the kingdom of Videha, and at Çrāvastī, but chiefly at his native town Vaiçālī, and at Rājagṛiha, the old capital of Magadha. He frequently met with Bimbisāra and his son, Ajātaçatru or Kūṇika, the kings of Magadha, and their near relations; and according to the texts he was always treated by them and other important persons with the utmost respect, and made many converts amongst the members of the highest society. But we must observe that the Buddhists in an equal degree claim these kings as followers of their prophet; and we may conclude that uniform courtesy towards teachers of different sects was as common a characteristic of Indian kings in those days as at a later period. The Jains do not tell us anything about the Buddhists; but the latter frequently mention discussions and controversies between Buddha and disciples of Mahāvīra. In these accounts Buddha, of course, always has the last word, and is said to have inflicted considerable loss on the Jain community through the converts which he made amongst its followers. Even king Ajātaçatru, according to the Pāli texts, failed to obtain a satisfactory explanation concerning matters of religion from Mahāvīra, and consequently turned to Buddha with a far better result; but there seems to be little doubt that the Jains have more claim to include the parricide king amongst their converts than the Buddhists. Another prominent lay-follower of Mahāvīra was the householder of Rājagṛiha, Upāli, who in his enthusiasm embarked on the attempt to convince Buddha of his wrong views. We learn, however, that the great teacher easily upset his arguments, and gained in his opponent a stalwart adherent to his creed. Subsequently, Upāli is said to have treated his former teacher with an arrogance, which so shocked Mahāvīra that ‘hot blood gushed from his mouth’.¹