7.0 Method of Using Common Man's Language
It is incontrovertible that the 6th Century B.C. witnessed the rise of the 24th Tirthańkara, Mahāvīra who played a dominant role in shaping the cultural history of India. He revolted against the socio-religious exploitation and oppression of man and introduced vigorous innovations in the then existing social law and order. In fact, he serves as an illustration both of spiritual realization and social reconstruction.
After attaining omniscience (Kevalajňāna), Mahāvīra remained silent and did not deliver, according to Digambara tradition, any sermon for sixty-six days. At the advent of a renowned Vedic scholar, named Indrabhūti Gautama in the Samavasaraņa (religious assembly) Mahāvīra delivered his first sermon at the Vipulācala mountain outside the city of Rājagŗha, the capital of Magadha, on Saturday the 1st July 557 B.C. This day is celebrated as the Vîra¹asana day and Mahāvīra designated Indrabhūti Gautama as the first Gaņadhara (chief disciple). Along with Indrabhūti Gautama his five hundred pupils joined the order of Mahāvīra. Gradually Mahāvīra initiated more Vedic scholars into the ascetic order. It is of capital importance to note that Mahāvīra made use of Prākŗta for his discourses, as a result of which the Gaņadharas prepared the whole canonical literature in Prākŗta.
Now the question is why did Mahāvīra deliver his first sermon only at the advent of a Vedic scholar? My interpretation of the event is: Vedic scholar is a Prākŗta scholar, since the Vedas have been composed in loka Bhāşā (language of the masses) of that period. Pt. Kisoridasa Vajapaye tells us that the language of the Vedas is the first form of Prākŗta, though this underwent change in form in course of time and became the second stage of Prākŗta at the time of Mahāvīra. This second stage was prevalent in a very large area and Mahāvīra 's discourses were meant for all without any distinction of caste and creed, classes and masses, so he chose Prākŗta for his deliverances.
It will not be out of place to mention that Mahāvīra was desirous of making the values of life accessible to the masses of the people, So he adopted Prākŗta for the propagation of ethico-spiritual ways of life and living. Now it is intelligible that Mahāvīra 's Sojourn in the Arhat state of life inspired him to preach in the universal language used by the masses of people, though Vedic language and the classical Sańskŗta preceded him. This may be styled language renascence, which supported the uplift of the masses. The neglect of the common man ended with this attitude of Mahāvīra.
From what has been said above it may be rightly inferred that the Second Stage of Prākŗta originating form the First Stage of Prākŗta of the pre-vedic times was used by Mahāvīra for his deliverances and Gaņadharas prepared the Āgamic literature from it. This means that the Prākŗta language which is the representative of the common man's aspirations is denied the respectful position in society at large. Its revival is very much important for making intelligible the cultural history of India. Without it India will be misunderstood and the increasing significance of the common man in the present day democracy will not find its basis in ancient history of India.