The Shvetambara Version
So far as we know, Jainism was confined, during the first one or two
centuries after Mahavira, within the area in which he had preached the
religion. Mahavira's principal disciple Sudhamma succeeded him as the head
of the Church. His name was later Sanskritized to Sudharman. Mahavira is
said to have had eleven principal disciples or Gangdharas. Nine of them
had died during the lifetime of Mahavira and only two, namely Sudharman
and Indrabhuti Gautama, are said to have survived him. But apart from
Sudharman we know nothing about the other ten Ganadharas. The historicity
of these ten has been questioned. However, it is quite clear that in the
history of Jainism, it is not important to establish the fact that they
existed. These ten Ganadharas have left no successors, and they did not
make any contribution, so far as we know, to the development of Jainism
after Mahavira.
Sudharman on the other hand was an important figure. We know many of the
teachings of Mahavira in the version in which Sudharman taught them to his
principal disciple Jambusvamin. Many lessons in the Jain canonical works
start with the words of Sudharman: "Now Jambusvamin...."
Sudharman survived Mahavira by twenty years. He is said to have become a
Kevalin (omnipotent) twelve years after Mahavira's Nirvana, and then lived
on for eight years more, reaching the age of 100 at the time of his death.
Jambu, his principal disciple, succeeded him to the pontificate. Jambu's
principal disciple Prabhava succeeded him on his death forty-four years
later in 64 AV. Thus, for several generations, the supreme dignity and
power of the Jain Church devolved from teacher to disciple.
It must be pointed out that the above is the Shvetambara tradition. Some
Digambaras maintain, on the other hand, that the first two successors of
Mahavira were Gautama and Lohacharya, and Jambu had succeeded Lohacharya.
Some other Digambaras think that Sudharman succeeded Gautama and
Lohacharya was another name of Sudharman. However, for the history of the
Jain Church, we have to rely on the Shvetambara version. Digambaras have
not written any history of the Church and apart from some pattavalis and
inscriptions, we do not know their version of the story for a few
centuries after Mahavira.
The list of the successors of Mahavira in the pontificate, as known to the
Svetambaras, is given in the Kalpa Sutra in the chapter known as Theravali
(or Sthaviravali), and also in two of their canonical works. The lists of
the patriarchs given in these two Sutras are in agreement with that given
in the Kalpa Sutra up to Mahagiri and Suhastin, the pair of patriarchs in
the eighth generation after Mahavira. At that point, the succession
diverges in two lines, one start from Mahagiri, the other from Suhastin.
The first is recorded in Nandi and Avashyaka Sutras, and the second in the
Kalpa Sutra. Both lines are entirely independent of each other and have no
members in common. Almost all those who figure in the ancient legends (Kathanakas)
belong to the line of Suhastin. As far as I am aware there is but one
legend related to a member of the Mahagiri line, viz. Mangu, see
Abhidhanarajendra Kosha, s.v. Mangu".1
Thus, for all practical purposes, the list given in the Kalpa Sutra is the
only authentic list, so far as the Svetambaras are concerned. The Kalpa
Sutra, however, does not give, apart from the succession list, any other
information about the patriarchs of the Jain Church. This history is
contained in Hemachandra's Parishishtaparvan or Sthaviravali and in the
last part of Bhadreshvara's Kathavali, a huge work in Prakrit prose. Both
these are legendary histories or rather hagiographies, i.e. they give
mostly the legends connected with the lives of these patriarchs and the
contemporary kings. The "history" of the Jain Church as given below is
mostly based on Hemachandra's Sthaviravali. A large part of the
Sthaviravali describes the good deeds done by the patriarchies in their
previous births as a result of which they were rewarded with saintly lives
in their present births. The work also describes the political events of
the period, especially in reference to the influence that the Jain had on
these events. These descriptions are of general interest. (The events are
perhaps described as the Jains would like them to have happened, and not
necessarily as they actually happened).
The first six patriarchies after Mahavira were:
1. Sudharma(n) 4. Sayyambhava
2. Jambu 5. Yashobhadra
3. Prabhava 6. Bhadrabahu and
Sambhutavijaya.
Sudharman
"Sudharman entered the order at the age of fifty; thirty years he was the
disciple of Mahavira, twelve years after whose death he reached kevalam.
He died eight years later, having accomplished his 100th year".
Jambu
"Sudharman's successor was Jambu. It is related that once Sudharman,
surrounded by his disciples, Jambu etc., arrived in Champa, and took up
his abode in the part outside the town. As was usual, a crowd gathered to
hear his preaching. King Kunika (Ajatashatru) saw the crowd and came to
hear the sermon. When the sermon was at an end, the king asked Sudharman
who Jambu was, for the king greatly struck with the beauty and the
remarkable appearance of Jambu. Sudharman related to him Jambu's history,
and foretold that he would be the last kevalin. After him nobody would
reach Manahpayaya and the Paramvadhi stages of supernatural knowledge; the
JinaKalpa would be abandoned together with other holy institutions and
practices, while on earth the sanctity of men would go on decreasing".
(IV, 1-54)2
Here perhaps we get the first hint of the schism between the Shvetambara
and the Digambara Churches. One of the practices of Jina Kalpa is the
complete nudity of the monks. The Shvetamabara monks have abandoned this
practice and follow what is known as sthavir-Kalpa. It is interesting to
note that the name of Jambu's successor Prabhava who presumably followed
the sthavira Kalpa does not appear in any of the lists of patriarchs of
the Digambaras.
Prabhava
"Jambu reached beatification 64 years after Mahavira's Nirvana, having
appointed Prabhava of the Katyayana gotra as the visible head of the
Church". (IV-55-61)
Shayyambhava
Shayyambhava was born a heretic and at first he studied the Vedic religion
under his guru. Once he met two monks who said: "Ah, you know not the
truth." This unsettled his mind and a few days later he took farewell of
his guru and went in search of the two monks. At lasts, he came to
Prabhava from whom he asked for instruction in the Jain religion. Prabhava
explained to him the five vows of the Jains; and when Shayyambhava had
renounced his former heretical views, he received Diksha and became a
zealous ascetic. He learned the fourteen Purvas and became, after
Prabhava's death, the head of the Church". (V, 36-54)
The Dashavaikalika
When Shyyambhava took Diksha, he had left his young wife behind. They had
as yet no children. The circumstances made the forsaken woman's case
appear still more miserable, so that people compassionately asked her if
there was no hope of offspring. She answered in Prakrit, "manayam" i.e. "a
little". Hence the boy to whom she eventually gave birth, was called
Manaka. When Manaka was eight years old, and became aware that his mother
was not dressed like a widow, he asked her who his father was. He then
learned that his father was Shayyambhava, who, becoming a monk, had left
before he, Manaka, was born, and never returned. Manka who yearned for his
father secretly left his mother and went to Champa. There he met his
father, and as he did not recognize him as such, he inquired of him about
his father by whom he wanted to be ordained. Upon which Shayyambhava gave
himself out as the most intimate friend of his father in whose stead he
would ordain him. Manaka agreeing to this Shayyambhava brought him to the
monks without explaining the relation subsisting between the boy and
himself. The boy was ordained. Shayyambhava by means of his supernatural
knowledge perceived that his son would die in six months. The time being
too short for mastering the whole sacred lore, in extensor, Shayyambhava
condensed its essence in ten lectures, which he composed in the afternoon.
Hence the work is called Dashavaikalika. For thought to make abstracts of
the Law is allowed to none but the last Dashapurvin, yet under certain
circumstances a Shrutakevalin may do so. Manaka learned the Dashavaikalika,
and thus he was well instructed in the religion. When the six months were
over and he died, Shayyambhava wept so much at Manaka's death that his
disciples were at a loss to comprehend his deportment which appeared so
unbecoming of a world-renouncing monk, and said as much. He then told them
Manaka's history, and declared that he wept for joy because his son had
died a saint. The disciples learning then that Manaka was their acharya's
son wondered why he had not told them this before. Shayyambhava replied
that if they had known Manaka to be his son, they would not have exacted
the obedience, which is the duty of every novice, and the most meritorious
part of his moral exercise. He added that for the sake of Manaka's
instruction, he had composed Dashavaikalika, but now the object being
attained, he would cause his work to disappear. The disciples, however,
moved the Sangha to solicit Shayyambhava that he should publish the
Sashavaikalika. Shayyambhava complying with their wishes, that work has
been preserved." (V 55-105)
Yashobhadra
At last Shayyambhava died, having appointed Yashobhadra as his successor".
(V 106-107)
Bhadrabahu and Sambhutavijaya
"After a most exemplary life of an ascetic and a teacher, Yashobhadra died
leaving the management of the Church to his disciples Bhadrahu and
Sambhutavijaya".
Hemchandra in his Sthaviravali now goes back about a hundred years to the
time when Pataliputra, the new capital of Magadh, was founded. Later he
describes the political history of the period of Nandas and the Mauryas
and then comes back to the history of the Jain Church.
Founding of Pataliputra
"Kunika was the king of Magadh at the time of Mahavira. Kunika's capital
was Champa. When he died, his son Udayin succeeded him. Everything in his
residency brought back to him the memory of his deceased father, and
rendered him exceedingly sad. His Ministers, therefore, persuaded him to
found a new capital, just as Kunika had founded Champa, after leaving
Rajagriha on the death of his father. In order to find a site suitable for
the future capital, Udayin dispatched men versed in the interpretation of
omens. When they had reached the bank of the Ganga, they came upon a
magnificent Patali tree. On a bough of this tree was perched a Chasa bird.
The bird opened from time to time its bill in which insects fell by
themselves. The augurs noticing this remarkable omen, returned to the
King, and recommended the spot for erecting the new Capital. An old auger
then declared that the Patali tree was not a common tree, for he had heard
from wise men a story about it. The story was about one Annikaputra who
had even in a painful situation succeeded in concentrating his thoughts,
and thus at last reached Nirvana, which event was duly celebrated by the
gods near this place. This place henceforth became a famous tirtha called
Prayaga. The skull of Annikaputra was drifted down by the river and landed
on the bank. There the seed of a Patali tree found its way into it, and
springing up it developed into the tree that was to mark the site of the
new capital. In the center of this city a fine Jain Temple was raised by
the order of the monarch who was a devout Jain. (VI, 21-174)
How Nanda became king of Magadh
"Udayin the king of Magadh was murdered by the agent of a rival king.
Udayin was childless. His ministers, therefore, sent the Royal Elephant in
a procession through the main street for searching out the next king. At
that moment Nanda was coming from the opposite side in his marriage
procession. Nanda was the son of the courtesan by a barber. When the two
processions met, the State Elephant put Nanda on his back, the horse
neighed, and other such auspicious omens were seen. In short, it was
evident that the royal insignia themselves pointed him out as the
successor of Udayin. He was accordingly proclaimed king and ascended the
throne. This event happened sixty years after the Nirvana. (VI, 231-234)
The name of Nanda's minister was Kalpaka.
Sthulabhadra
Seven descendants of Nanda succeeded each other. The ministers of these
Nanda monarchs were the descendants of Kalpaka. The minister of the ninth
Nanda was also a descendant of Kalpaka. His name was Sakatala. Sakatala
had two sons, Sthulabhadra and Shriyaka. Shriyaka was in the service of
the king whose confidence and love he had gained.
On the death of Sakatala, the king offered Shriyaka the seal of the Prime
Minister, but he refused it in favor of his brother Sthulabhadra.
Accordingly the same offer was made to Sthulahbadra, who said that he
would take the matter into consideration. Ordered to make up his mind
without delay, his reflections took an unexpected turn; for perceiving the
vanity of the world he resolved to quit empty pleasures, and plucking out
his hair he acquainted the king with his resolution. He later took Diksha
under Sambhutavijaya.
Chanakya and Chandragupta
Chanayka was the son of the Brahman Chanin, a devout Jain. Once Chanakya
was thrown out of the court of the ninth Nanda. It was Chanakya's fault,
for he had behaved quite impertinently, but he was very sore at the insult
and wanted his revenge. He met Chandragupta and induced him to attack
Pataliputra, the capital of the Nandas. But every time Chandra Gupta did
this he was defeated. Chanakya then adopted the policy of subduing the
outlying districts first. One of these towns was defending itself very
resolutely. Chanakya learned that the town was protected by the idol.
Chandragupta then conquered the town. One by one Chandragupta captured all
the outlying towns and was able finally to take Pataliputra, where he
ascended the throne. This event happened 155 years after Mahavira's
Nirvana.
Chandragupta chooses Jain teachers at Chanakya's instance
In the beginning Chandragupta preferred the heretic teachers. In order to
prove that heretic teachers were worthless, Chanakya once invited them to
the palace. He placed some dust on the floor near the window overlooking
the royal seraglio. When no palace servant was there, the heretic teachers
went and looked through the window. Chanakya showed their footprints to
the king, and thus proved that these heretic teachers were looking at
women. The Jain teachers, however, who were invited the next day, remained
in their seats from the beginning till the end of their visit, and this
time, of course, the dust on the floor in front of the windows was found
untouched. Chandragupta seeing the proof of the sanctity of the Jain
teachers henceforth made them his spiritual guides.(VIII, 415-435)
Birth of Bindusara and death of Chandragupta
Chanakya served Chandragupta as his minister throughout the life of later.
"On Chanakya's order, the food of Chandragupta was mixed with a gradually
increased dose of poison, so that in the end even the strongest poison had
no effect on him. Once the queen Durdhara who was big with child was
dining with the king, when Chanakya came upon them. Observing that the
poison almost instantly killed the queen he ripped open her womb and
extracted the child. He had been nearly to late; for already a drop of the
poison had reached the boy's head, who, from this circumstances was called
Bindusara. In ripe age he was placed on the throne by Chanakya on the
decease of his father who died by samadhi." (VIII, 437-445)
Ashoka and Samprati
"On Bindusara's decease, his son Ashoka Shri ascended the throne. Ashoka
sent his son and presumptive heir, Kunala, to Ujjayini, there to be
brought up. When the prince was eight years old, the king wrote (in
Prakrit) to the tutors that Kunala should begin his studies. One of
Ashoka's wives who wanted to secure the succession to her own son being
then present took up the letter to read it, and secretly putting a dot
over the letter �a�, changed Adheeyu into Andheeyu another word, meaning
he must be blinded. Without rereading the letter, the king sealed and
dispatched it. The clerk in Ujjayini was so shocked by the contents of
this letter that he was unable to read it aloud to the prince. Kunala,
therefore, seized the letter and read the cruel sentence of his father.
Considering that as yet no Maurya prince had disobeyed the chief of the
house, and unwilling to set a bad example, he stoutly put out his eyesight
with a hot iron".3 (IX 14-29)
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