ISJS Jainism Study Notes E5 Vol 04

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 165

2. c rya Gu adhara
Gu adhara was the first and foremost monk who achieved the partial knowledge of A gas and Prva ruta after Loh rya. He was the knower of 5th P rva Pejjadosap huda and Mah kammapay dip huda, while Dharasena was knower of only P rvagatakammapay dip huda. Therefore Gu adhara is the first P rvavid rutadhar c rya in Digambara Jaina Tradition. He composed Kaş yap hudan Prākṛta verses as pointed out by Virasena in his Jaya Dhaval commentary:
Jeniha kaş yap husamaneyanayamujvalam anam tattha. Gh hi vivariyam tam Gu ahara bhadarayam vande. G th 6
This reference indicates Gu adhara as elder to Dharasena in age and the knowledge as well. The linguistic characteristics also support the view that the Kaş yap hudias prior to Satakha d gama. V rasena in his Jaya Dhaval tika on Kaş yap hudsays in this regard:
"Puno tao ceva suttagahao airiyaparamparae agamacchamanio ajjamankhunagahattinam pattao. Puno tesim donham pi padamule asidisadagahanam gunaharamuhakamalaviniggayanamattham sammam souna jayivasahabhadaraena pavayanavacchalena cunnisuttam kayam"
3. c rya ryamamksu and N gahasti
Nandis tra Patt val refers to ryamamksu and N gahasti as proficient in scriptures and Karma stras and disciple of ryasamudra (G th s 28-30). The vet mbara tradition questions about the conduct of Aryamamksu and perhaps on the same basis, Yativṛṣabha and Virasena mentioned his teachings as Apavaijjama a and N gahasti's teachings as Pavaijjama a (based on c rya tradition). Therefore these c ryas may be contemporaries possessing different opinions.
The Dhaval t ka refers to both these c ryas as Mah rama a, K am rama a, and Mah v caka. All these attributes are sufficient to prove that they were well-versed in scriptures and Karma philosophy. They had also the knowledge of r tiya tradition (Kaş yap huda, p.388). Virasena clearly says that ryamamksu and N gahasti studied the Kaş yap huda from Gu adhara. Indranandi in his rut vat ra supports this view through the following verse:
Evam g thasutri pañcadasamah shikarani.
Praviracya vyacakhyau sa n gahastyaryamamksubhyam. G th 154
Kaş yap huda is the concise form of the Pejjado ap huda. It was, therefore, more convenient to have the oral study of the Agamas. ryamamksu and N gahasti procured them through oral tradition and Yativṛṣabha obtained them through ryamamksu and N gahasti as revealed by Vrasena (JayaDhaval part 1, p.88). Here in this reference the words " yariyaoaramparae agacchamanio" and "Souna" are very important. It appears that these G th s were prevalent in oral tradition during the period of ryamamksu and N gahasti. Many generations of c ryas passed away. Yativṛṣabha was their disciple who studied Kaş yap huda from them and composed the commentary called Cri S tra on the work consisting of six thousand lokas. Uccaran c rya composed the Uccarana S tras on the Cris tras. Then Vrasena and Jinasena composed the Jaya Dhaval tika on the Kaş yap huda in mixed Prākṛta and Sanskrit languages.
4. Acārya Dharasena, Puspadanta and Bhutavali and their works
They are great spiritual philosophers of Digambara Jain tradition. They were profound scholars of Karma Siddhānta, Dharasena was the teacher of Puspadanta and Bhutavali. Dharasena made a request to the Congregation that two monks well-versed in Jain Karmasiddh nta are sent to him immediately to save the knowledge which he had gained from the purvas. Accordingly, Puspadanta and Bhutavali went to Dharasena, the knower of the Purvagata Kammap yadi P huda who was engaged with his penance and counting his last days. They gained the required knowledge from Dharasena and returned back to their natives. Puspadanta composed the Visadisutta, the Satparuva of Satkhand gama for Jinapalita and then sent it with Jinapalita to Bhutavali in Dravid country for going through the Visadisutta, the other name of Satprarupa Puspadanta was elder to
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