Kalpasutra

SR No.: 020431
Original Sutra Author: N/A
Author: Hermann Jacobi
Publisher: Leipzig
Publication Year: 1879
Total Pages: 191
Language: English
Classification: Book_English, Paryushan, & agam_kalpsutra
File Size: 11 MB

Page 14

Introduction.
Before entering upon an inquiry about the date of Mahâvîra's Nirvana, we must first discuss the question whether Jainism and Buddhism had each its separate and independent origin, or the one was a division of the other. European scholars who have written on the subject, have been generally inclined to take the latter view. Colebrooke believed Mahâvîra to have been the teacher of GautamaBuddha because one of Mahâvîra's disciples, Indrabhûti, is often called Gotamasvâmin or simply Gotama. Prinsep and Stevenson have adopted his opinion, and, lately, Mr. Ed. Thomas has repeated it. Prof. Weber, in his book “Ueber das Çatruñjayamâhâtrnyam" has proved how weak the argument is, on which Colebrooke's theory is based. For Indrabhûti was a Brâhmaņa, and not a Kshattriya like Gautama-Buddha, and his belonging to the gotra of Gotama is insufficient to prove his identity with the latter. If Indrabhậti had forsaken the religion of Vardhamâna in order to found a rival sect, the Jaina sûtras, which have been composed some time after the Nirvâņa, would, most certainly, speak not favourably of him as they continually do; but they would abuse him to their heart's content. though he was a favourite of Mahâvîra '). For the sûtras plainly state that Jamali, the sister's son of Mahâvîra, caused the first schism, and the Bhagavatî (saya 17) sneers at another disciple of Mahâvîra, Gosâle Makkhaliputte
— who, by the by, is evidently identical with the Mainkhali-Gosâlo mentioned in the Pâli sâtras as one of the "six heretical teachers' and opponents of Buddha.
Prof. H. Wilson, in his essay on the Religious sects of the Hindus, starts a theory entirely opposed to that of Colebrooke.
1) There is a legend about Indrabhậti which shows how much he was attached to his teacher. At the time of Mahâvîra's death he was absent. On his return, hearing of his beloved teacher's sudden decease, he was overcome with grief. He then became aware that the last remaining bond which tied him to the samsara, was the feeling of love he still entertained for his teacher. Therefore he cut asunder that bond, and thus, chinnapiyabamdhane, he reached the state of a kevalin. He died a inonth after Mahâvîra's Nirvana.
Abhandl. d. DMG. VII. 1.