The Doctrine of the Jainas, Described after the Old Sources c6.75.2

c6.75.2

This theory appears to be strange in Mahāvīra's system (§ 97), but here, again, it is not certain that it were borrowed from Gosāla's teaching, and it may well be possible that here as well there the idea reflects primitive conceptions. On the other hand JACOBI has made it to appear probable² that some practices of ascetic nutrition as exercised by Jains originate from the Ājīvikas, and if Mahāvīra's as we have seen, put up with clothing thirteen months after having entered into monastic life, then it follows that this fell in the very second year which is reported to have brought about his relation to Gosāla. When, on a summer's night, the cognition of omniscience flashed upon him, Mahāvīra was on the field of the farmer Sāmāga near the town of Jambhiyagāma on the northern bank of the Ujjuvāliyā. Not far off that place there stood a Sāl tree which accordingly entered into the hagiology as Mahāvīra's *ceiya-rukkha*, thus reminding us of the Buddhists, and which served as an example for that of all preceding Titthagaras (Samav. 152a). This experience naturally did not put an end to his vagrant life, but with his fame increasing the vicissitudes he had to suffer from the side of humans ceased and changed into respect and reverence. As before (Jinac. 119) Mahāvīra continued to be on the way for two thirds of the year putting up in villages for one night and in towns for up to five; for four months he remained stationary owing to the rainy season. Jinac.