or a demon, but only to a human being is the chance of escape open. Even if one happens to be born as a man, one might not be born an Ārya but only an aboriginal or a foreigner (to whom apparently Mahāvīra did not regard the way of escape as open); or if born as an Ārya, one might not be capable or have the opportunity of intelligently hearing and believing the Law; or again, one might not have the strength of will to choose the hard path of asceticism. As Gautama grows old and frail, this priceless opportunity which comes so seldom will gradually pass away from him, so Mahāvīra beseeches him to cast away every sort of attachment that might chain him to rebirth, and, since he has chosen the path of asceticism which leads to deliverance, to press on to the very end. ‘You have crossed the great ocean, why do you halt so near the shore? Make haste to get on the other side and reach that world of perfection [nirvāṇa] where there is safety and perfect happiness.’
In the Uttarādhyayana it is recorded that the effect of this sermon was such as to enable Gautama to cut off love and reach perfection,[1] but the Kalpa Sūtra supports the current belief that it was not till the night that Mahāvīra died that this the oldest of his disciples ‘cut asunder the tie of friendship which he had for his master, and obtained the highest knowledge and intuition called Kevala’.[2]
Gautama survived Mahāvīra for twelve years, and finally obtained nirvāṇa at Rājagṛiha at the age of ninety-two, having lived fifty years as a monk.
It will be remembered that ten[3] of Indrabhūti’s brothers attached themselves to the great ascetic at the same time that he did. They, too, must have been men of strong character, for three[3] of them became heads of communities.
Sudharma.There was another great disciple of Mahāvīra called Sudharma, who also survived him, and to whom we are