Varahamihira And Bhadrabahu - Book Summary

Here's a comprehensive summary of the provided text, "Varahamihira and Bhadrabahu" by Ajay Mitra Shastri:

The article delves into the complex relationship and potential historical connections between the renowned ancient Indian astronomer and astrologer Varahamihira, and the significant Jain teacher and scholar Bhadrabahu. The author, Ajay Mitra Shastri, aims to critically analyze the historical accuracy of legends that link these two figures.

Varahamihira:

Reputation: Varahamihira is acknowledged as a leading figure in ancient Indian astronomy and astrology, excelling in mathematical astronomy (tantra), horoscopy (hora), and natural astrology (samhita).
Known Life Details: He was the son and student of Adityadasa, resided in Avanti, and received a boon from the Sun God at Kapitthaka. His Panca-siddhantika indicates a composition date of Saka year 427 (505 AD). There's evidence suggesting he was a Sun-worshipping Maga Brahmin. His son, Pruthuyasas, was also an astrologer.

The Legends of Connection between Varahamihira and Bhadrabahu: The core of the article focuses on stories from later Jain writers, particularly the Prabandha-cintamani and Prabandha-kosa, which attempt to establish a relationship between Varahamihira and Bhadrabahu. These stories generally include:

A Shared Astrological Talent and Divine Boon: Both figures are depicted as possessing extraordinary astrological knowledge. Varaha (later Varahamihira) is said to have received a boon from the Sun God, granting him cosmic vision. Bhadrabahu is described as possessing knowledge of the fourteen Purvas, a profound Jain scripture.
A Sibling Relationship: The legends often portray them as uterine brothers.
The Predicted Death of Varahamihira's Son: A central narrative involves Varahamihira predicting a hundred-year lifespan for his newborn son. Bhadrabahu, however, predicts the child's death on a specific day due to a cat-related incident (e.g., a chain with a cat's image falling on him). The prediction comes true, leading to Varahamihira's despair.
Rivalry and Conflict: In some versions, Varahamihira, perhaps out of envy or reaction to the death of his son, turns to black magic against Bhadrabahu's followers. Bhadrabahu then composes a hymn (Uvasagga-hara Pasa) to counter these disturbances.
Conversion of a King: In some accounts, the incident with Varahamihira's son leads to his royal patron embracing Jainism, which then causes Varahamihira to harbor animosity towards Jainism.

Critical Analysis of the Legends and Historical Evidence:

Shastri systematically debunks the historical validity of these legends through a rigorous comparison of textual evidence and chronological data:

Chronological Discrepancy:
- Varahamihira: His own works place him in the 6th century AD.
- Bhadrabahu: The widely accepted Jain tradition, supported by both Digambara and Svetambara sects, places the famous sruta-kevalin Bhadrabahu (Bhadrabahu I) in the 4th century BC. This is over eight centuries before Varahamihira.
- Conclusion: The contemporaneity of the sruta-kevalin Bhadrabahu and Varahamihira, as depicted in the legends, is therefore historically impossible.
Anachronisms in Jain Texts: Shastri highlights that the Jain Prabandha-cintamani and Prabandha-kosa, written centuries later (14th century AD), contain numerous anachronisms and "incredible legends." He provides examples of these texts misplacing figures like Bāņa, Mayūra, Māgha, and misrepresenting historical dynasties and their capitals. This indicates a lack of historical accuracy in these later compilations.
The Bhadrabahu Samhita: The article also examines the Bhadrabahu Samhita, a work attributed to Bhadrabahu. Shastri presents compelling evidence to refute this attribution:
- Internal Evidence: The Bhadrabahu Samhita's prologue mentions King Senajit in Magadha, which is historically inaccurate for the period of Bhadrabahu I. It also uses Sanskrit, while earlier Jain works by Bhadrabahu (if any) would likely be in Prakrit.
- Inferiority to Varahamihira's Works: The Bhadrabahu Samhita is demonstrably inferior in literary quality, arrangement, and originality to Varahamihira's Brhat Samhita. Many verses and ideas are directly borrowed from Varahamihira, indicating it is later and indebted to him.
- Late Attribution: The title Bhadrabahu Samhita itself only appears in literature from the 14th century AD, suggesting it was a later compilation, possibly to gain authority by associating it with the famous Bhadrabahu.
- Brahmanical Origin: Despite appearing as a Jain work (salutations to Jina, references to Jain monks' needs), its content reveals significant Brahmanical elements, including references to Vedas, Vedangas, worship of Brahmanical deities, and the four-Varna system. This suggests it was originally a Brahmanical text that was later adapted with Jainistic elements.
Multiple Bhadrabahus: Shastri acknowledges the existence of multiple individuals named Bhadrabahu in Jain tradition. He distinguishes:
- Bhadrabahu I (Sruta-kevalin): The famous 4th century BC figure, associated with the fourteen Purvas and Cheda-sutras.
- Bhadrabahu II: A later figure (possibly 1st century BC or later) mentioned in Digambara traditions, associated with Kundakunda.
- Bhadrabahu III: A figure potentially linked to the composition of niryuktis and the Uvasagga-hara Pasa, and the one allegedly contemporary with Varahamihira in the late Svetambara traditions. Shastri suggests that the Bhadrabahu who composed the niryuktis and the one allegedly contemporary with Varahamihira might be the same person (Bhadrabahu II or a similar figure).

Conclusion:

Ajay Mitra Shastri concludes that:

The alleged contemporaneity of the sruta-kevalin Bhadrabahu and Varahamihira is historically unfounded and contradicts internal evidence.
The legends are likely later fabrications by Jain writers (Merutunga and Rajasekharasuri) who lacked historical accuracy.
The existing Bhadrabahu Samhita is not the work of any known Bhadrabahu, is later than Varahamihira's works, and likely originated from a Brahmanical text adapted for Jain purposes.
While Bhadrabahu may have authored an astrological work, its title and content are unknown, and it was likely not called Bhadrabahu Samhita.
The entire Varahamihira-Bhadrabahu episode, as narrated in later Jain texts, has no historical value and should be dismissed.