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account of difference of wording there were nine different texts (vácana) of the canon, though the gañadharas were eleven. Akampita and Acalabhrātā had altogether 600 disciples who followed one vācanā (text); so also Metārya and Prabhāsa had altogether 600 disciples who followed one vācană (text). Hence the total number of gaņas (schools) was nine though the number of gañadbaras was eleven.
The Āvaśyaka Niryukti relates the circumstances in. which Indrabhūti first met Lord Mahāvīra, and how he was converted to faith in Mabāvīra. He approached as a sceptic and scoffer and remained to worship. The other gañadharas did not come with a view to revile Mahāvīra, but out of inquisitiveness and a sense of awe. They also became the disciples of Maha vira. Though later commentators have written at length and with flourish about this episode, we do not get any new information from them. Jinabhadra, the author of the Višesā vaśyaka-bhāsya has seized this opportunity to give a digest containing the essential principles of Jaina philosophy. Imitating him, other commentators of the Avaśyaka Niryukti and the commentators of the Kalpasūtra have done the same and given an exposition of the Jaina philosophy.
Acārya Hemacandra has in his Trişastiśalākāpuruşacaritr given, on the basis of traditional accounts, further details regarding the life of Indrabhūti and even regarding his previous life. S Such episodes as are related here are based on the statement in the Bhagavati Sūtra where Mabāvīra says to Indrabhūti that their relation was nothing new, but continued from the previous life.
It is believed by all that Indrabhūti's intense attachment to Lord Mahavira came in the way of his omniscience. The moment that was removed by the physical death of Mahāvīra, he attained omniscience. Describing this incident Acārya Hemacandra says that Mabāvīra realised that Indrabhūti was
$ See. Trişaştiśalā kāpuruşacaritra 10.9.
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