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HISTORY OF THE
Differ- must be represented as nude and unadorned, and with ences be- downcast eyes; that women cannot obtain mokşa; that tween Svetām- Mahāvira never married ; that once a saint had obtained bara and Kevala jñāna he needed no food, but could sustain life Digambara.
without eating; and finally the great point over which the split occurred, that ascetics must be entirely nude, a decision which condemns the one or two Digambara ascetics now existing to live in the strict seclusion of a forest, somewhat to the relief of the reformers of their sect, who are thus saved from their interference.1
There were several spiritual leaders of no great moment
who followed Vajrasena, 2 but the next of real importance Hari- was the great Haribhadra Sūri. Haribhadra was originbhadra ally a learned Brāhman and inordinately proud of his Sūri.
knowledge. He was converted to Jainism through hearing a Jaina nun named Yakani recite a śloka which Haribhadra could not understand ; the nun referred him to her guru, but the guru refused to explain it unless the inquirer first received initiation as a Jaina monk, which he accordingly did. Two of Haribhadra's nephews, Haṁsa and Paramahamsa, became his disciples, and later on he sent
1 The Digambara also differ on certain historical details. The following, according to some authorities, is the list of Acārya who came after Jambū Svāmi; this list carries their records up to A.D. 216. Vişnu, Nandimitra, Aparajita, Govardhana and Bhadrabāhu, who all knew the twelve Anga. These were followed by Viśākhācārya, Paustilācārya, Ksatriya, Jayasena, Nāgasena, Siddhārtha, Dhřitisena, Vijaya, Buddhimāna, Ganadeva and Dharmasena ; all these eleven knew eleven Anga and ten Pūrva. Nakşatra, Jayapāla, Pāndu, Dharmasena and Kaṁsācārya, who followed, knew only the texts of eleven Anga. Then came four men, Subhadeva, Yaśobhadra, Mahiyaśa and Lokācārya, who knew only one Anga.
? His immediate follower was Candrasūri, under whom the name of the community was changed from Kodigaċċha to Candragaċcha, only to be renamed Vanavāsīgaċċha under the next leader, Sāmantabhadrasūri, owing to that ascetic's love of living in the forest.
Mānadeva was the next Head of the community. He was waited on by four goddesses, and composed many mantras (called śāntistotra), against the plague that raged in Tāxilā. He was followed by Mānatunga, the author of the Bhaktāmarastotra. This stotra of fortyfour verses was so powerful that each verse when repeated could break open a locked door!
