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The Fordmakers
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23. 24.
Cf. Dixit (1978: 7). Reprinted in Mukhtar (1956: 67-79). Jaini (1979: 15-20). Compare DVS 4.1 (trans. Schurbing 1977:125). Jaini's sole textual corroboration of the fourfold restraint is the reference from the Sthananga mentione above. The term used there is samjama. Note that probably the very earliest Jain source, the first book of the Acaranga, connects Mahavira with three restraints (AS 1.8.1.4). The ninth century commentator Shilanka's explanation involves taking them either as representing the Great Vows of abstention from violence, lying and possession, with taking what has not been given and sexual intercourse being including within possession, or, anachronistically, as referring to the Three Jewels of right faith, knowledge and practice. Cf. Deleu (1970: 117). Cf. Deleu (1970: 162-3). See also Bh 2.5 where Mahavira concurs with the doctrine preached by Parshvite monks. Cf. Deleu (1970: 92). Note that IBH 31, apparently one of the early sources for Parshva, is somewhat problematic since it connects him with the eightfold karma which does not otherwise seem to be a feature of Jain doctrine in its earliest form. Cf. Dundas (forthcoming). Cf. Shah, U.P. (1987: 171-2). For the legend of Parshva, see Bloomfield (1919). Shah, U.P. (1987: 171-2). The seventh fordmaker Suparshva is also iconographically distinguished by cobra's hoods over his head. But note the odd exception such as Queen Marudevi, according to the Shvetambaras the first person of this world age to achieve liberation (moksha), who did not practice austerities. Hemacandra (1931-62, volume one: 190-4). For the samavasarana, cf. Shah (1955b.). Hemacandra (1931-62, volume six: 62-4). Bollee (1983: 238-40). Cf. Barnett (1907: vii). Cf. Mukhtar (1956: 60-1). Cf. Deleu (1970: 209). One of the medieval Shvetambara ascetic lineages, the Upakesha Gaccha, now defunct, was unique in tracing its origin back to Parshva. Vinayasagar (1987: 66). Cf. Shah, U.P. (1987: 66). Joshi (1989) and Shah, U.P. (1987: 83). The twenty-four fordmakers are Rishabha, Ajita, Sambhava, Abhinandana, Sumati, Padmaprabha, Suparshva, Candraprabha, Suvidhi (also known as Pushpadanta), Shitala, Shreyamsa, Vasupujya, Vimala, Ananta, Dharma, Shanti, Kunthu, Ara, Malli, Munisuvrata, Nami. Nemi, Parshva and Mahavira. For the emblems associated with them, see shah, U.P. (1987: 112-204).
The twenty-first fordmaker Nami occurs also in Buddhist tradition as a king who renounced the world and may represent an ancient figure, authoritative for the various religious groups of the Ganges basin. For the Jain version of his life, see UtS 9 and compare Alsdorf (1974: 215-24) and Norman (1983). Shah, U.P. (1987: 86). Cf. Dixit (1978: 1-21). Cf. Malvania (1981: 152).
34.
35.
36. 37.
38. 39. 40. 41.
42.
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44. 45.
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48.
