Sruta Sarita

SR No.: 001940
Original Sutra Author: N/A
Author: Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre
Publication Year: 2001
Total Pages: 310
Language: English, Prakrit, Hindi
Classification: Book_Devnagari & Articles
File Size: 18 MB

Page 142

THE STORY OF BHARATA AND BAHUBALI
133
established by Rsabha. So upto that time Mihunadhamma was prevailing in the society i. e. twins-brother and sisterwere behaving like husband and wife. This was also the case with Rsabha and his sister according to Svetāmbara tradition. Āvaśyakacūrni clearly mentions that Sumangalā, Rsabha wife was his sister-"ito ya bhagavam sumangalāe bhaginie saddhim suhaṁ suhena viharai" p. 152.
But according to Digambar Purānas Ravişena says Rsabha's wives were Sunanda and Nandā (3. 260) but it is strange when he says-Bharata was the son of Yaśasvati (20. 124). Jinasena says that Rsabha married Yaśasvati and Sunandā, both were the sisters of Kaccha and Mahākaccha (MP. 15. 69-70). Bharata and Brāhmi were son and daughter of Yaśasvati and Bāhubalī and Sundarī were of Sunanda (MP. 15. 126. 16. 5, 7). Bāhubali was the first Kāmadeva (MP 16. 9). This Kamadeva mythology is a new conception adopted by Digambara Purānas.
About this mihunadhamma however Digambara Harivamśapurāņa of Jinasena II (V. S. 840) who is later than the Jinasena I accepts this theory in his HP (7. 65 PP) but says that this system was abolished by Marudeva, the 12th Kulakara producing only one son (HP, 7. 166) and not daughter.
When we read Mahăpurāna of Jinasena it is clear that he is trying to accommodate some Vedic ideas in Jaina mythology. Such a trend can be seen in PC also when it identifies Krtayuga with the times of Rsabha (PC. 3. 118).
This trend was developed by Jinasena. He identifies Kulakaras with Manus and their times with Manvantara (MP. 3. 76, 77, 90, 94, 102 etc.) He uses the words Kulakara and Kuladhara and explains their meaning (3. 211-212). Rsabha is identified with Hiranyagarbha, Dhātā and Svayambhū(15. 57) and further has given 1000 names of Jinendra (M.P. 25) explaining each of them. About the object of Rsabha's marriage Jinasena says what a good Vedic Brahmin can say (15. 60-64). And in this manner one can find many interesting information about the synthesis of Jaina and Vedic ideas in social, religious and philosophical spheres in Jinasena's MP.
In this paper I have simply tried in short to show some of the stages of development of the story of Rsabha-Bharata and Bahubali. Much is left out and if some is interested in it he can find out for himself.
I have to thank here Dr. N. J. Shah and Dr. H. C. Bhayani who have kindly read this paper and gave suggestions.