Jamali his Life and Point of Diference from Lord Mahavira

Author(s): Prithviraj Jain
Publisher: Z_Vijay_Vallabh_suri_Smarak_Granth_012060.pdf
Catalog link: https://jainqq.org/explore/250191/1

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JAMĀLI: HIS LIFE AND POINT OF DIFFERENCE
FROM LORD MAHĀ VĪRA
Prof. PRITHVI RAJ JAIN, M.A., Shastri 1. Sources
The particulars about the life of Jamāli, who was responsible for causing the first schism in the history of Jaina Church, are recounted mainly in the Vyākhyāprajñaptit or the Bhagavati Sūtra, the fifth? Anga of the Jaina canon. The frequent references to his name are found in other scriptures as well where the descriptions of certain events are almost identical with those of Jamāli as narrated in the Bhagavati. Such references, firstly, point out the processå through which a particular person comes to know about the arrival of a Tirthankara or an Acārya in his home-town or a place nearby and gets ready for a visit in order to pay obeisance to him and after hearing the religious discourse resolves to enter the ascetic order on obtaining the consent of his parents. Secondly, they describe the order of grand procession, which is piloted through the principal streets and bazaars of the city with great eclat and show, on the auspicious occasion of one's renunciation. According to the Sthānānga Sūtra", the Antakyddaśā, the eighth Anga of the canon contained as its sixth chapter "The Chapter on Jamāli", but unfortunately that is not extant. Exegetical literature on some scriptures, i.e., the Sthânănga, the Uttaradhyayana and the Avaśyaka, etc., also provides information about Jamāli.
It is remarkable that all references in regard to Jamali are narrated only in Svetambara literature. The scriptures accepted by the Digambara sect of Jainas have not mentioned his name anywhere. It was a natural corollary that the Digambara Ācāryas could not refer to him as nephew or son-in-law of Lord Mahāvīra; they did not believe that Mahāvira had a sister or that he ever married. What an impartial student of Jaina literature fails to explain is that the name of Jamāli is not mentioned by the Digambara Acāryas even as one of the disciples and fellow-workers of Mahāvīra who ended by opposing him. 1. Šataka 9, Uddeśaka 33. 2. Nandisūtra 44. 3. a. Anuttaraupapātikadaśa section 3, Story of Dhanna.
b. Nirayāvali section 5, Chapter 1, Story of Prince Viranga. 4. Jñatādharmakathā part 1, Chapter 8, Story of Malli Kumari. 5, Sutra 755.

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2. Birth-place, parents and family-circumstances
According to the Bhagavati, Jamāli was an aristocratic and supremely gifted prince of Ksatriya-kundagrāma, home-town of Lord Mahāvira, situated in the western direction of Brāhmaṇa-kundagrāma. These towns lay not very far off from each other and were separated by Bahuśäla-caitya, which stood midway. Scholars differ in regard to the exact location of these towns and their proximity to Vaiśāli. It seems that they were either suburbs of Vaiśāli or were situated near this famous historical city, the capital of Videhal.
Strangely the Bhagavati does not furnish any information regarding the names of Jamāli's parents, though it is they who took him to Mahāvīra and requested the Lord to initiate him into his fold, when they found that Jamāli was very keen on executing his resolve of renouncing the worldly life. According to a commentary? on the Kalpasūtra, Jamāli was the son of 'Pravara-narapati'. There is a belief that Jamāli had the privilege of being the nephew (sister's son) of Lord Mahāvīra. Now Mahāvīra had only one sister (of course, elder) named Sudarsanāt. Hence it can be concluded that she was the mother of Jamāli.
Jamāli's father was a person of great opulence and influence, who enjoyed deferential esteem and courteous regard from all quarters. One thousand healthy and handsome young men, all belonging to his family, offered their services at his command to carry the palanquin in which Jamāli went to become the disciple of Lord Mahāvīra. He threw open his vast treasures on this auspicious occasion. The barber was rewarded with one lac of golden coins. Two lacs coins of gold were paid for a rajoharaņa" and a mendicant's wooden bowl. 3. Early life and marriage
Born in a rich family and being the only son of his parents, Jamāli had all chances and facilities for leading a luxurious life in a gay and jovial manner. The account in the Bhagavati evidently shows that he was blissfully ignorant of the vicissitudes of worldly life outside his lofty mansions. It is said that he used to keep himself steeped in mirth and joy
1. "Vaisali', pp. 20 to 26 (by Vijayendrasüri). 2. "Subodhika', p. 89A (by Vinayavijaya). 3. a. Kalpalată commentary on Kalpasūtra p. 121A (Samayasundra)
b. Sthānangavrtti, p. 389B. 4. a. Kalpasutra, 109. b. Acarariga 400. 5. A cloth to wipe off dust, which is kept by Jaina monks as a symbolic accessory.

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day and night. His methods of enjoyment varied from season to season. He took keen delight in thirty-two kinds of dramatic representations to the accompaniment of music and dances performed by beautiful women. Thus there appears to have been nothing extra-ordinary in his early career except that he was a rich, healthy, influential and clever prince, who was brought up in affluence and luxury.
Relying on purely canonical evidence, the marriage of Jamāli to the daughter of Mahāvīra seems to be of somewhat dubious character. It is obvious from the Bhagavati that he had eight wives. All of them were young girls, born of noble families, refined, elegant, graceful and having practically identical complexion, age, appearance and beauty. But as regards their names and parentage, the account of the Bhagavatī is silent. There is not even a slight hint in this or any other canon, which may justify the general belief that Jamāli was the son-in-law of Mahāvīra. On the other hand, exegetical literature depicting Jamāli as nephew and son-inlaw of Mahāvīra does not confirm the view of the Bhagavatī that he had more than one wife.
The Āgamic account concerning Jamali's life is neither in accord nor in discord with the current belief, which represents him as nephew and son-in-law of Mahāvīra. The commentators of the Kalpasūtra', the Sthānanga, the Uttaradhyayana', the Visesavaśyaka, etc., are unanimous in regarding him as closely related to Mahāvira. There is some confusion as regards the names of Mahavira's sister and daughter. The Acäränga (400) and the Kalpasūtra (109) name his sister as Sudarśanā and daughter as Anavadyangi or Priyadarśanā. But in commentaries, we find the names Anavadyangi or Jyeșthā or even Sudarśanā.
Now the question arises how far we should regard the popular belief regarding worldly relation of Mahāvīra and Jamāli as authentic in the 1. Kalpalată p. 121A: T H Tahahat a:( iararra geft siar a fa
Hifar HS: fiat ; p. 121B: at a usar GHIO: ATI 2. Sthānängavrtti p. 389B : 97 mile: 14 Arct, a fe * t Haat welattu s aat
भगवदुहितुः सुदर्शनाभिधानाया भर्ता । 3. Commentary by śāntyācārya p. 153B : 77 FailArt 38 Hat otstar ara, atti:
पुत्रो जमालि:, स स्वामिनो मूले प्रव्रजित: पञ्चभिशतैः समं तस्य च भार्या स्वामिनो दुहिताऽनवद्यागी नाम्नी
fat ar peziar 4. paga: [curt this] p. 935 : 7747961: sterfte Hifaatat hilala #97. TETI : तस्य च भार्या श्रीमन्महावीरस्य दुहिता। तस्याश्च ज्येष्ठति वा, सुदर्शनेति वा अनवद्याङ्गीति वा-गामेति ।

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absence of any definite canonical evidence. The commentators rely on an old tradition (IFTERII, etc). It is difficult to find out he source of this tradition. But one thing is obvious. If we accept the list of names of Mahāvira's relatives as given in the Kalpasūtra and Ācārānga to be reliable, we should admit the accuracy of this tradition. This list bears testimony to the fact that Mahāvīra was married, he had a daughter and a grand-daughter (daughter's daughter) who was named Sesavati or Yaśovati. Thus there is nothing to contradict that Priyadarśanā was married to Jamāli. The absence of any allusion in respect of this notable event in the canon seems to be a merely accidental one. 4. The hearing of Lord's sermon
Jamāli was leading a life of ease and pleasure, when one day he heard a great commotion from his elevated palace. Curiosity arose in his mind. At once, he called his chamberlain (Kañcukin) and asked him to inquire into the matter. The chamberlain acquainted him with the actual state of the scene. The Venerable Omniscient Lord Mahāvīra was staying in Bahuśāla caitya of Brāhmana-kundagrāma. The people of different status and varying ages were rushing to that place to pay their respects to the Lord and hear his discourse.
Jamāli lost no time to make up his mind to visit the holy place. Having executed the formalities and preparations suitable for the occasion, Jamāli, accompanied by his friends and relatives, started towards the Bahuśāla caitya passing through the main roads of his town. Arriving at the spot, he solemnly circumambulated the Lord three times from the left to the right and bowing down saluted him.
He was profoundly impressed by the serenity and majesty of the Lord's appearance. He heard the discourse patiently and felt an intuition that there was a true solution of the knotty problem of life. The sermon moved him deeply. He realized that it was time for him to renounce the worldly life. After the dispersal of the congregation, Jamāli approached the venerable Lord and manifested to him his desire to become a monk in the following words :
'Revered Sir, I have verily the faith in the preachings of Nirgranthas
(outwardly and inwardly unfettered), I trust those preachings, I like them and am prepared to mould my life according to them, They are indeed so as you have explained them. They are true, correct and devoid of all doubts. I have only to take permission of

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my parents. After that I shall become the initiated disciple of you, the Venerable Lord and be a wandering monk instead of a householder.' The Lord replied, 'Do not interrupt it, if it please you, O Beloved of
gods.'
5. Entering the order of Jaina Asceticism
Jamāli returned home with his thoughts definitely crystallized to the renunciation of worldly ties as the world seemed to him essentially a vale of misery. He greeted his parents and said, "I heard the religious discourse from Lord Mahāvīra. I am moved by it. Hence, my dear mother and father, I feel depressed with the miseries of earthly life. I am afraid of birth, old age and death. Therefore, I desire, with your kind permission to renounce household life and enter the ascetic one being properly initiated by Lord Mahāvira."1
No sooner had his mother heard these words, than she fainted. It was with great effort on the part of Jamāli and her attendants that she regained consciousness. A long discussion then followed between Jamāli and his parents. They tried in vain to persuade their beloved and only son to desist from adopting the course of a houseless monk. They reminded him of his extreme and vigorous youth, riches, beautiful wives and all the means of worldly enjoyments, which were ever at his command. But a firm resolution could not be altered. He told his parents the fleeting and transitory nature of earthly goods. He explained to them his total abhorrence of worldly pleasures and their non-finality. His parents, then, tried to discourage Jamāli from his resolve by the intolerable hardships and severe sufferings one has to meet in course of a mendicant's life. Even then, he was unmoved in his rocklike decision. He said that he was in search of undying bliss and wanted to escape from the neverending cycle of births and deaths with all their concomitant experiences. Hence the privations of an ascetic life would not dissuade him from following the path he had chosen. The parents realized that they could not prevail upon Jamali to lead the life of a householder. At last they yielded and gave their consent with great reluctance.
1. “समणस्स भगवस्स महावीरस्स अंतिए धम्मे निसंते जाव अभिरुइए, तह णं अहं अम्म-ताओ। संसार भयउविग्गे
भीते जम्मजरामरणेण तं इच्छामि णं अम्म-ताओ। तुम्भेहिं अन्भणुन्नाए समाणे समणस्स भगवओ महावीरस्स अंतियं मुंडे भवित्ता अगाराओ अणगारियं पब्बइत्तए।"

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The preparations were made on a grand scale for Jamali's renunciation. The usual formalities were performed and Jamāli was taken to Lord Mahāvīra. His parents bowed and saluted the Lord and said thus : 'In this manner, Sir, the Ksatriya prince Jamāli is verily our only son, beloved and charming. Whose mere name is scarce to be heard, how difficult is it to have a sight of him ? Just as a lotus or a water lily sprouts in the mud, grows in the water but remains perfectly unsoiled with muddust or water-drops, in a similar manner, this Ksatriya prince Jamāli is born and has been brought up in pleasures and sensual enjoyments. Even then, they have no power over him. Nor have friends, kinsmen and near and dear relatives any attraction for him. O You Beloved of gods, He is averse to these worldiy objects and afraid of the pains of birth and death. He wishes, after having got himself shaved bald to get himself initiated before you. Therefore, we offer you this gift of him. Please accept, Beloved of gods, the gift of a disciple'.
The formal ceremonies were performed and Jamāli, together with five hundred young men, all in the heyday of their youth, entered the Holy Order. Muni Kalyāņa Vijaya holds the view that the initiation of Jamāli took place during the second year of Mahāvīra's attainment of Infinite Knowledge, i.e. Omniscience (499-498 B. V.) 6. Ascetic Life
That was a time when asceticism was essentially combined with profound scholarship. The first and foremost duty of a young neophyte was, as usual, to study the eleven Angas. Naturally Jamāli was instructed in in these holy scriptures. In due course he attained a position of distinction and influence. Mahāvira then made him head of 500 monks and 1000 nuns who were under the supervision of Priyadarśanā, Jamāli's wife in worldly relations who also accepted the life of a female ascetic when her husband had renounced the world. It seems that the high rank held by Jamāli was not on account of his exceptional learning but due to his influence on his fellow monks, who had a great regard for him during his household life. The statement that he studied the eleven holy scriptures appears to be a tentative one because he could not claim mastery over them as will be evident from the questions put to him when he was bent on being regarded as Kevalin.
For about ten years he remained with Lord Mahāvīra. Definite 1. śramana Bhagavān Mahāvīra, p. 79.

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account of his activities during this long period is available. The analysis of subsequent events confirms that he must have struggled hard to gain a high position among the Mahāvīra's ascetics and even aspired to obtain the coveted rank of a Kevalin.
So far as the observation of rigid rules of ascetic life is concerned he followed a course of extreme self-discipline. From the very start he practised a rigorous form of austerity and used to fast until the fourth or sixth or eighth meal and onward, i.e. for one day or two days or three days and even more. Some times he gave up all food for a fortnight or even a month. Thus he wandered mortifying himself with peculiar penances and constraints. The excellence of his self-restraint and purity of conduct was made known to Gautama by Mahāvira after Jamāli's death. Gautama asked the Lord,1 "Sir, did the houseless monk Jamali take flavourless, tasteless, left-over, coarse, rough and inferior food ? Did he live on such meals? Was he a man who had subdued his passions, lived peacefully and led a solitary as well as holy life?" "Yes, Gautama”, was the reply. 7. Severance of Jamali from Mahavira
One day during the 12th year? i.e. 489-488 B. V. of Mahāvīra's life as Kevalin, Jamāli approached the Lord and having praised him thus said, "I intend, Sir, being permitted by you to wander over various villages and towns together with five hundred monks." On hearing this request, Lord Mahāvīra remained perfectly silent. The request was repeated for the second and even third time but it failed to bring out any tangible result. The commentator Abhaya Deva Sūri* assumes that Mahāvīra's silence on the request was due to his indifference to the proposal as it contained in itself the seeds of future disruption.
Then Jamāli, probably taking this silence as a form of approval,
1. “FITO ! , THIER, PATHIETt, ziarent, ateit, ARTER, Jaziert, atatat,
निरसजीवी, जाव तुच्छजीवी, उवसंतजीवी, पसंतजीवी, विचित्तजीवी ?"
"gar 1941!" 2. śramaņa Bhagavān Mahavira, p. 119. 3. तह णं से समणे भगवं महावीरे जमालिस्स अणगारस्स एयमटुं णो आदाइ णोपरिजाणाइ तुसिणीए संचिट्ठइ । 4. nattesaatorulacaitika sia 3922atargiat: Haditat p. 893. 5. Malayagiri in his commentary on Avaśyaka (p. 402) says that Jamäli took
permission of Mahavira. Santyācārya's commentary on Steg (p. 153B) gives a similar account.

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bowed down, saluted the Lord, left the Bahuśāla caitya and began to tour independently along with 500 ascetics.
After wandering from village to village for about a period of three years, he arrived on a certain day at a town Śrāvastī by name, and resorted to Koșthaka sanctuary of that place. It is here that an event, which proved to be a turning-point in his life took place. During his stay one day he took very tasteless, inferior, rough, stale and musty food which was brought after the time of taking meal was over, and was taken regardless of the quantity thereof. This resulted in his falling ill seriously. The disease took an acute form in no time and he felt that his whole body was burning due to bilious fever. He called his fellow monks and asked them to spread a bedding for him. They faithfully obeyed the order and engaged themselves with the work so that he might have a complete rest. But it could not be carried on expeditiously as he had wished and the severity of pain was increasing every moment. He called them again and said, "Has the bed been spread or is it being spread ?”1 They replied,2 "O beloved of gods, it is not spread yet, but is being spread." Now doubt crept in Jamäli's mind. He said to himself, "Lord Mahāvīra has said and explained thus : what is moving is called 'moved', what is rising or maturing is known ‘risen' or 'matured', what is partially destroyed is said to be 'partially destroyed', etc. This statement is false. It is obviously seen that so long as the bedding is being spread, it is not spoken of as spread. Hence how can the above doctrine of Lord Mahāvīra be said to be held true ?" Then he gathered together other monks and proclaimed the falsity of Mahāvīra's preaching. Some of them expressed their faith in his conclusions, while others disliked it, and left his company and joined Lord Mahāvīra, who was at Purnabhadra sanctuary of Campā City.
After some time, when Jamāli was completely cured of the disease, he also left Śrāvasti and wandering from village to village reached Campā. He kept himself standing neither near nor far from the Lord and spoke 1. SHI HAITE O F 295? 2. weg aargfato SSHYT PAS, !
According to śāntyācārya (p. 153B) reply was negative one as it is found in the Bhagavati. But Ācārya Malayagiri (commentary on Avaśyaka, p. 402B). Abhayadeva (Sthānangavrtti, p. 390) and Maladhāri Hemacandra (Višeşāvaśyaka Vrtti, p. 936) hold that the monks replied that the bed was stretched although
it was as yet being stretched or was only half-stretched. 4. Bhagavati 1.1.
3.

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thus, "I do not abide like a 'Chadmastha' (a person possessing imperfect knowledge i.e. who has not gained omniscience) as many of your 'Chadmastha' houseless disciples do. I do tourings like an 'Arhat' or 'Jina' or 'Kevalin' who has attained infinite knowledge and infinite intuition". It shows that Jamāli, in emulation of other Kevalins, had an ambition to be venerated as Kevalin. But for lack of ability and profound scholarship, his ambition could not be fulfilled. On his bold assertion, Gautama said to him, "If you regard yourself as Kevalin, please answer two questions: (i) Is the world eternal or non-eternal ? (ii) Is the soul eternal or non-eternal ?" Jamāli was perplexed and could not reply. Mahāvira said to him, "O Jamāli, many of my monk-disciples are in a state of 'Chadmastha'. Even then, like me, they are capable of answering these questions. But they do not speak in the terms you have just spoken i.e. I am 'Jina' or 'Kevalin'." Mahāvira, then, explained to Jamāli the nature of the world and the soul in answer to these questions. Thus, it was known that many other monks in the Holy Order were more advanced in their studies and knowledge than Jamāli.
Jamāli listened to Mahāvīra but could not repose faith in him. He left again, leading the life of an ascetic for a number of years. He misled himself and others by expounding a false doctrine under the influence of wrong belief. But he failed totally to gather followers and all his fellow-monks deserted him. Observing a fortnight's 'fast unto death ('saṁlekhana'), he emaciated his body and died without expiating his sins. Then, he was born in Lāntaka heaven as a 'low inferior god' (Kilbişika
god)?
After his death, Gautama asked Lord Mahavira some questions regarding Jamāli and the Kilbişika gods. One of the questions was: 'Where would Jamäli be born after completing his duration of life as a god in the heaven ?' The Lord said, 'O Gautama, having wandered for four or five cycles of births and deaths in sub-human, human, heavenly and hellish lives, he would become 'Emancipated' and thus end all misery.'
The commentators on the Bhagavati raise an interesting question and 1. "Pria e til BTTTTTT: " paten4 4.4. Haribhadra says in his commentary on
this Bhāşya : "39FTET: TRSITE: ". 2. अथ श्रीवीरेण सर्वशत्वादमुं तद्व्यतिकरं जानतापि किमित्यसौ प्रव्रजित:१ उच्यते अवश्यंभाविभावानां
महानुभावैरपि प्रायोलंघयितुमशक्यत्वाद् इत्थमेव वा गुणविशेषदर्शनात् भगवतोऽईन्तो न निष्प्रयोजनं क्रियासु as a la Bhagavati-sūtra-vrtti by Dānasekhara Sūri, p. 164 A.

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try to answer it. 'Why was he (Jamāli) initiated by Lord Mahavira, who knew beforehand the future events as he was in possession of infinite knowledge?' In answer to this question, they state that even great persons are probably unable to turn the course of events, which are destined to take place. Or, the Lord regarded it, i.e., initiation of Jamali, advantageous in a way. The Venerable Tirthankaras never engage in frivolous activities.
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8. The significance of the controversy between Mahavira & Jamali
According to the Bhagavati, having bid farewell for ever to Lord Mahavira, Jamāli preached many wrong tenets on account of his wrong faith. However, we do not come across any other adverse view except one stated before. The one and only controversial point between them as related in the canons was that Mahavira believed in the theory of '' while Jamāli pinned his faith in. Naturally, one may ask why did a unique personality like Lord Mahavira, regarded Omniscient, patient, a man of unequalled calm and of a quiet nature, the foremost expounder of the doctrine of Non-Absolution, oppose Jamali on such an apparently insignificant matter and thus allow the monastic order to be split into two, may be for a short period only? Did it not behove Mahivira to ignore the opposition of Jamali and let him go his own way? Or, did the Lord consider Jamali's view detrimental to the holy order and the common people? Can the outstanding difference between them be cemented? These problems have been elaborately dealt with by the renowned scholar Pt. Sukhlalji, in one of his articles' and we may briefly note here his views on these points.
Lord Mahāvīra judged every thing from a Non-Absolutistic view. He said that the knowledge of an object remained incomplete or imperfect unless it was gained from various standpoints relative to one another. This principle should be applied to metaphysical or philosophical theories as well as to the everyday problems one has to face in life. Broadly we can divide the various standpoints about a particular thing into twoempirical or practical, transcendental or real. The former is based on direct experience while the latter on indirect one. The former contains variety of experience and the latter has unity of experience. The empirical standpoint takes into account the distinction lying between ends and means but the transcendental one makes no such distinction. Before we 1. "Jain Yuga" Vol. I., No. 8.

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proceed to form our opinion about any principle or action, we must keep in mind both of these standpoints. The process of understanding the true nature of an object or an activity is possible only if we follow the practical without ignoring even for a moment the real. This is the background which made Mahavira oppose Jamāli.
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Mahavira knew well that human nature in general lacks patience and perseverance. Every individual has a keen desire to have speedy and maximum result with the minimum of labour. It is not also unoften that a man is just near the point of enjoying the fruit of his labour when all of a sudden he comes across an obstacle or difficulty and being disappointed gives up the undertaking. He attributes the responsibility of his failure to extreme causes without having any idea of his own drawbacks like impatience and lack of sufficient effort, needed for the purpose. Many social and political activities remain only half-done owing to this significant fact about human nature.
Having in view the above datum, Mahavira proclaimed that an action whose process has been set on roll can be said to have been done from one standpoint. When our effort continues, it goes on achieving its end to the proportion in which it stands as accomplished. The result in view as a whole is attainable at the end of a long and continuous effort. But the amount of labour put in during the whole process cannot be regarded in vain as each and every part of that labour had its own role to play and the final result is nothing but the sum total of all those individual parts. If this fundamental truth is ignored no attempt either in spiritual matters or in worldly dealings can be carried on efficiently and steadily. Mahavira's doctrine inspires a man to proceed on his way and not to regard the utter futility of his effort or activity however slight it may be in quantity.1 It promises him fruition of his undertaking at every step. It discourages him from running away from the responsibility thinking that the obstructions or a long period of time would defeat his purpose and not allow him to taste the sweet fruit of his arduous labour. He feels satisfaction at every moment during the performance of a particular action that he has been crowned with success so far.
1. नेहाभिकमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ The Bhagawatgītā II. 40. "In this path, no effort is ever lost and no obstacle prevails; even a little of this righteousness saves from great fear." Sir S. Radhakrishnan explains it in the following words "No step is lost, every moment is a gain. Every effort in the struggle will be counted as a merit." p. 116.

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ACARYA VIJAYAVALLABHASŪRI COMMEMORATION VOLUME
That is why the Lord preached the doctrine of SAMT . It means that an action which is still going on or is not completed yet or whose final result seems to be far off, can be said to have been done or completed or to have attained its objective. It does not recognize any difference between the act and its result. The result or fruit is not same thing which is quite apart from the effort and is gained at the last moment of it but the whole series of an action from the commencement to the end is its fruit. Jamāli on the other hand held the theory of . He meant thereby that the activity which is still going on cannot in any respect be said to have been completed unless its final result becomes obvious. The effort and the result are not identical but are altogether different. The long process of an effort as a whole is a means to an end which is attainable only at the last moment.
It can be seen that Mahāvīra could reconcile Jamali's view from a practical point of view. But Jamāli refused to accept the transcendental standpoint underlying Mahāvīra's preaching and emphasised only the practical one. Deeper speculation and greater insight shows that Mahāvīra was justified in disowning Jamāli's absolute stand on the point as it was unfit for, perhaps even dangerous to, ordinary human minds who were apt to meet failures in their lives had they put their faith in Jamali's propaganda.
9. Ultimate Fate of Bahuratavada
Jamāli and his followers called Bahuratäh (379599g feta 779 ; 37TTOO 165). The reason for this is that they believed that an object which happens to be produced takes a long time before it is completed. According to them a thing is not produced the very first moment to which the activity is attributed, but it requires many moments for its completion and production,
Jamali failed to attract any adherents to his new school and in the long run he was the solitary votary of his doctrine. But in the beginning many a monk put his trust in him. Particularly Sudarśanā or Priyadarsanā, Jamāli's wife and Mahāvīra's daughter in worldly relations, with her one thousand nuns could not keep apart from him and even used to induce others to adhere to the teachings of Jamāli.
At the time of the rift she was staying at the house of the Jaina layman Dhanka, a potter by caste. She tried to convince him of the signific

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JAIN : JAMALI 73 ance of Bahuratavada. But he was a man of firm conviction. He hit upon a plan to reconvert the dissenters to the True Path. One day she was engaged in her usual studies and Dhanka was busy with his professional work. Suddenly he took a burning coal from his kiln and threw it upon her upper garment with the result that a small portion of it caught fire. She at once said, "O layman votary! You have burnt my upper garment." (Visesavasyaka Bhasya 2324). He gave a quick reply, "The proposition, what is burning is burnt, is against your doctrine." A minor discussion followed but the dialectics of Dhanka had the desirable effect upon her and others who were still under the influence of Jamali. All of them uttered with one voice, "Oh noble man, we intend to follow your exhortation which is full of truth." Then they headed by Dhanka came to the Lord and rejoined him. Thus Jamali was left all alone and died without any follower. The Jaina philosophical school remained intact. WITTER T yan 6 SUV surve