Arya Bhadrabahu

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The article, "Ārya Bhadrabāhu" by M. A. Dhaky, critically examines the historical figure of Ārya Bhadrabāhu, a prominent patriarch in Jainism, revered by both the Svetāmbara and Digambara sects as the last caturdaśapūrvadhara (possessor of the fourteen Pūrvas) and śruta-kevali (one who knows the entire scripture). Despite this high esteem, Bhadrabāhu remains an "illusive figure," often shrouded in devotional bias and late, sometimes contradictory, literary and inscriptional references. The author aims to reconstruct a more realistic image by focusing on earlier and more trustworthy sources, comparing and integrating information from both Northern (Svetāmbara) and Southern (Digambara) traditions.

Key Findings and Discussions:

• Sources of Information:

  • Northern Sources: The earliest information comes from the Sthavirāvalī (list of pontiffs) found in the Paryusana-kalpa. This Sthavirāvalī evolved in phases. Phase I mentions Arya Yaśobhadra as the preceptor of Arya Sambhūtavijaya and Arya Bhadrabāhu. Phase II confirms this and notes Bhadrabāhu's gotra (family lineage) as Prācina. Phase III is more detailed, naming Bhadrabāhu's four disciples: Godāsa, Agnidatta, Yajñadatta, and Somadatta. It also mentions that the Godāsa-gaṇa (a monastic lineage) emerged from Godāsa, leading to four branches (śākhās) named after contemporary towns in Bengal (Tāmraliptikā, Kotivarsīyā, Paundravardhanikā, and Dásīkarvatikā).
  • Other Northern literary sources include the Uttarādhyayana-niryukti (mentioning the death of four disciples in a cave at Vaibhāragiri near Rājagṛha), Tīrthāvakālika, Vyavahāra-bhāṣya, Āvasyaka-cūrṇi, Uttarādhyayana-cūrṇi, and works by Haribhadra Sūri, Bhadreśvara Sūri, and Hemacandra.
  • Southern Sources: These include literary works like the Ārādhanā of Śivārya, Tiloyapaṇṇatti, Harivaṁśa-purāṇa, Dhavalā-tīkā, and the Kannada Ārādhanā-tīkā (Vadda Ārādhane). Epigraphical evidence is primarily from Karnataka, with inscriptions at Śravaṇabelgola being crucial.
  • Contradictions and Discrepancies: The Southern sources often differ from the Northern ones regarding the pontifical lineage, names of disciples, and even Bhadrabāhu's preceptor. While Northern sources name Yaśobhadra, Southern sources name Govardhana. Southern sources are also silent on the Godāsa-gaṇa and its branches.

• Origin and Early Life:

  • Both Northern and Southern sources suggest Bhadrabāhu was from Bengal (Prācīna-gotra). Southern sources specify his birth in Kaundini or Kotipura in the Pundravardhana territory (Bengal) and initiation by Govardhana muni. The names of the śākhās also strongly indicate a connection to Bengal.

• Disciples and Monastic Lineages:

  • The Northern tradition lists four disciples: Godāsa, Agnidatta, Yajñadatta, and Somadatta, all identified as Brahmins.
  • The Uttarādhyayana-niryukti mentions four disciples dying in Rājagṛha, but the Uttarādhyayana-cūrṇi suggests these were from the vaṇika (merchant) community and died at different locations. The author suggests these were different from Godāsa and his associates.
  • The Godāsa-gaṇa, originating from Bhadrabāhu's senior disciple Godāsa, is noted for its four branches, all named after places in Bengal. The absence of these lineages in later North Indian records suggests their migration south.

• Authorship of Canonical Works:

  • The Svetāmbara tradition attributes the authorship of the Daśāśrutaskandha, Kalpa, and Vyavahāra texts to Bhadrabāhu.
  • The author critically analyzes these works, suggesting that while parts of the Kalpa might be ancient, the Vyavahāra and Daśāśrutaskandha show signs of later composition, with terminology and practices that don't fully align with Bhadrabāhu's purported time. For instance, the leniency in possessions described in the Vyavahāra might reflect practices closer to the Pārśva tradition than the strict austerity of Vardhamāna's lineage. The author expresses doubt about Bhadrabāhu's authorship of all three texts, with the Kalpa being the most plausible candidate for his work.

• The Bhadrabāhu-Candragupta Connection and Migration:

  • A significant amount of literature, particularly from Southern traditions and inscriptions, associates Bhadrabāhu with the Maurya emperor Candragupta and the pilgrimage site of Śravaṇabelgola.
  • The Claim: The narrative suggests Bhadrabāhu predicted a 12-year famine in North India, leading to a migration of the Jaina community southward. This migration is often linked to Candragupta's renunciation and his subsequent death by sallekhanā (ritual fasting to death) at Śravaṇabelgola along with Bhadrabāhu.
  • Critical Analysis: The author points out that the earliest Śravaṇabelgola inscription (c. 600 AD) mentions Bhadrabāhu's prophecy and a pontiff named Prabhācandra dying at Śravaṇabelgola, but not Candragupta. Later inscriptions and literature (like Bhrājisnu's commentary and Harisena's Brhadkathākośa) start connecting Bhadrabāhu and Candragupta with Śravaṇabelgola.
  • Anachronisms and Confusion: The author highlights significant historical inaccuracies in these later accounts. For instance, Samprati, a later Mauryan ruler, is mistakenly identified with Candragupta, and historical timelines are distorted. The legend of Prabhācandra seems to have been superimposed onto the Bhadrabāhu-Candragupta narrative.
  • Migration Details: There's conflicting information about Bhadrabāhu's activities during the predicted famine. Northern sources place him in Nepāl during the period of the Pāṭaliputra Synod (convened to re-codify scriptures after the famine), while Southern sources place him in Ujjain and later at Śravaṇabelgola. The author finds these accounts irreconcilable and suggests the possibility of two different Bhadrabāhus or a conflation of legends.
  • The migration itself, especially with a large sangha, raises logistical questions. The author also notes that the propagation of Jainism in South India might have been more due to his hagiological descendants who migrated during the famine years.

• Bhadrabāhu's Death:

  • The Ārādhanā of Śivārya mentions his death by avamodarya (reduction in food intake) without specifying a location.
  • Harisena's Brhadkathākośa states his death in Bhādrapada-deśa by anaśana (suspension of food).
  • Bhrājisnu's Vadda Ārādhane claims his death by avamodarya in Śravaṇabelgola.
  • Northern sources are silent on the circumstances of his death.

• Pāṭaliputra Synod and Bhadrabāhu's Absence:

  • The author discusses Bhadrabāhu's absence from the Pāṭaliputra Synod, convened to re-codify the Jain scriptures after a severe drought. Northern sources state he was in Nepāl, and Sthūlabhadra was sent to him for learning the Pūrvas.
  • The author speculates that Bhadrabāhu's absence might have been due to alienation from the Magadhan dominance in the Synod, and a reluctance to share the rare knowledge of the Pūrvas. The slow tempo of his teaching to Sthūlabhadra further suggests this reluctance. The legend of Sthūlabhadra's vanity might have been created to explain Bhadrabāhu's withholding of the last four Pūrvas.

Conclusions:

The article concludes that while Ārya Bhadrabāhu was undoubtedly a contemporary of the first Maurya monarch Candragupta and likely hailed from Bengal, many of the traditional accounts surrounding him, especially those linking him directly to Śravaṇabelgola, Candragupta's renunciation there, and the authorship of multiple canonical texts, are likely products of later traditions and legendary embellishments. The author stresses that a complete picture of Bhadrabāhu remains elusive, with many questions unresolved due to conflicting and incomplete evidence, requiring further critical investigation. The association with Śravaṇabelgola appears to have solidified in the medieval period, possibly by transferring earlier legends onto these prominent figures.