rate they must have conveyed the welcome assurance that the child at least would safely survive all the dangers that an Indian birth-chamber holds for both mother and babe.
There is another legend about Mahāvīra’s birth which is also recorded in the Jaina sacred books, and which possesses some value as showing the intense hatred existing between the Brāhmans and the Kṣatriyas. According to this legend, a Brāhman lady, Devānandā, wife of the Brāhman Ṛiṣabhadatta, living in the Brāhmanical part of the town, saw the Fourteen Auspicious Dreams which foretold the birth of a great saint or Tīrthaṅkara. But Indra,[1] the chief of the gods, saw from his celestial throne what had happened, and knew that the child would be the great Tīrthaṅkara Mahāvīra; so he sent his commander-in-chief in the form of a deer to remove the embryo from Devānandā[2] and to give it to Triśalā, in order that Mahāvīra might not be born in a ‘beggarly or Brāhmanical family’. However that may be, the stories go on to show how carefully Triśalā, two thousand years ago, prepared for the joy of motherhood just as a modern woman would, by avoiding all sickness and fatigue and walking in quiet country places, so that she might gain health for body and mind. At last, in the year 599 b.c. of our era, or towards the end of the Duṣama Suṣama period, as the Jaina reckon time, on the thirteenth day of the bright half of the moon in the month Ċaitra, the time came when Triśalā, herself perfectly healthy, gave birth to a perfectly healthy child.
Birth.The thought of India centres largely round marriage and motherhood, and the birth of a manchild then, as now,- ↑ The Jaina believe that Indra (or Śakra), the chief of the sixty-four gods of that name, belongs especially to them, but has been stolen from them by the Brāhmans.
- ↑ It is interesting to compare with this the story of Kṛiṣṇa being removed from the womb of Devakī to that of Rohiṇī, for the Jaina believe Kṛiṣṇa to be one of their own future Tīrthaṅkara.
