Neminatha

Neminatha was twenty-second Jain Tirthankar of the present age (Avasarpini). According to Jain beliefs, he became a Siddha, a liberated soul which has destroyed all of its karma.

Neminatha was born to King Samudravijay Raja and Queen Shivadevi Rani at Souripur in the HariVansh clan. His birth date is the 5th day of Shravan Sukla in the Hindu calendar.

Neminatha as a Historical Figure

There seems to be no doubt about the existence of Jainism in the nineth century B. C. but the history of Jainism goes back even earlier than of Parsvanatha. The Jain record mentions the names of twenty two Tirthankaras before him. Neminatha, the 22nd Tirthankara of the Jains, was the son of Samudra Vijaya and grandson of Andhakavrishni.He is said to be a cousin of Krishna, the lord of the Bhagvadgita. Krishna negotiated his marriage with Rajamati, the daughter of Ugrasena but Neminatha taking compassion on the animals which were to be slaughtered in connection with the marriage feast, left the marriage procession suddenly and renounced the world. If the historicity of Lord Krishna is admitted, we may as well admit that Lord Neminatha, the 22nd Tirthankara is not a mere myth.

The Andhakavrishnis of Dwaraka in Kathiawar Region of present Gujrat state of India, as a republic is referred to in the Mahabharata, Arthasastra and Ashtadhyayi of Panini.

The name of the Vrishni corporation is also found on a coin which on paleographical grounds belongs to the first and second century B. C. It seems that the republic was named after Andhakavrishni, the grand father of Neminatha. As this republic is mentioned in the Ashtadhyayi of Panini who according to Gold Stucker must have lived in the seventh century B. C. at the latest. It must have been well known at this time and must have come into existence long before eighth century B. C. If Andhakavrishni is the real person, there seems to be little doubt that his grand son Neminatha was a reality.

There is a mention in the Chhandogya Upanishada III, 17, 6, that the sage Ghora Angirasa imparted a certain instructions of the spiritual sacrifice to Krishna, the son of Devaki. The liberal payment of this scarify was austerity, liberality, simplicity, non-violence and truthfulness. These teachings of Ghora Angirasa seem to be the tenets of Jainism. Hence, Ghora Angirasa seems to be the Jain saint. The writers of the Jain scriptures say that Tirthankara Neminatha was the master of Krishna.

1.Now the question arises whether Neminatha and Ghora Angirasa a are the names of the same individual. The word Ghora Angirasa seems to be an epithet given to him because of the extreme austerities undertaken by him. It may be possible to suggest that Neminatha was his early name and when he had obtained salvation after hard austerities, he might have been given the name of Ghora Angirasa.

Infact the Jaina traditions about Neminatha or Arishtanemi as incorporated in the Harivamsa, Arittha Nemi Chariu and other works may be corroborated to some extent by the Brahaminical traditions. He is mentioned in some of the hymns of the Vedas but their meaning is doubtful. 2.In the Yajurveda, he seems to be clearly mentioned as one of the important Rishis. He is described as one who is capable of crossing over the ocean of life and death, as the remover of violence, one who is instrumental is sparing life from injury and so on.3 The Yajurveda probably beolongs to the twelfth century B. C. This indicates that Neminatha seems to be known at this time and flourished even before.

The literary evidence seems to be supported by an epigraphic evidence.1 In Kathiawar, a copper plate has been discovered on which there is an inscription. The king Nebuchadnazzar (940 B. C.) who was also the lord of Reva-nagara (in Kathiawara OF Gujrat) and who belonged to Sumer tribe, has come to the lace (Dwarka) of the Yaduraja. He has built a temple and paid homage and made the grant perpetual in favour of Lord Neminatha, the paramount deity of Mt. Raivata. This inscription is of great historical importance. The king named Nebuchadnazzar was living in the 10th century B. C. It indicates that even in the tenth century B.C. there was the worship of the temple of Neminatha the 22nd. Tirthankara of the Jains. It goes to prove the historicity of Neminatha.

Thus, there seems to be little doubt about Neminatha as a historical figure but there is some difficulty in fixing his date. He is said to be the contemporary of Krishna the hero of Mahabharata. The scholars differ in their opinions as to the exact date of the Mahabharata which vary from 950 B.C. to 30002 B.C.