________________
English translation by George Baumann
As regards the main contents of the previously imparted Āvaśyaka-tradition, there is the general opinion that, after Bhadrabāhu, knowledge of the Destivāda decreased continually, apparently, contradictory to the fact, already mentioned, that the Dęstivāda, itself, among other things, contained a story about Bhadrabāhu. This story, by itself, probably has referred to the reduction of the text, beginning with Bhadrabāhu; in other words, it is the source of our Āvaśyaka-tradition. Otherwise, it would not be understandable why only he, among the religion's fathers, should have been worthy of a biography. Besides, strictly speaking, a constant decrease of the Pūrva-tradition is taught. Other Destivāda-portions, in any case, have had their own fate in the older period, although in the end, they also disappeared. Exactly the portion that contains that biography (i.e. the Gandikā'nuyoga), since the Digambara-s do not know it and the Svetâmbara-s treat it as an addition, has probably been added to the text in its entirety only since Bhadrabāhu. - An actual inconsistency in the story is to be found only with Hemacandra. As the mention of the 88 sūtra-s shows, the original depicter presumes that the instruction of Thūlabhadda was not limited only to the Pūrva-texts, but comprised the entire Dęstivāda available at that time. Hemacandra has entirely overlooked this. Thus the observed adaptation (p. 25on.) and the fully unsuitable śloka IX 72, which, without noticing it, he, himself, repudiates at the end of IX 75.
The report about Bhadrabāhu distinguishes itself through a profound objectivity. Although obvious differences exist -Bhadrabāhu is supposed to have been excommunicated and, himself, punishes Sthlabhadra -, one notices no siding with an individual person on the part of the story-teller. Everything has been fittingly substantiated and in that way, pardoned. Therefore, you feel that the reports can be trusted. Even that the austere hermit, Bhadrabāhu, should have fallen out [26] with his pupil due to the sister of this pupil, seems to be quite plausible, since any intimate dealings with a female relative were irritating to him, whether Sthūlabhadra, in this way, has played a joke or not.
Thus, although internally the report can be called true, yet for establishing the external truth, more evidence is needed. To begin with, the three mentioned parallel reports of the Digambara-s provide such evidence.
The inscription says only the following: Bhadrabāhu, because of an omen, announces the commencement of a twelve-year famine, whereupon the entire Sangha goes south.
After having related much in the same manner, the Bhadrabāhu-kathā and the Bhadrabāhu-caritra finally diverge. Here we join both reports in such a way that we note in the matching portions of the Caritra only the divergencies in parentheses, and present the rest of it independently, along with the end of the Kathā. Bhadrabāhu-kathā
Bhadrabāhu-caritra 2-19* (1 21 – II 6 & 57 - 62). Bhadrabāhu's father is Somaśarman (Nāgas"), the main priest of King Padmaratha (Padmadhara) in the Pundravardhana (Paundro)-city, Kotīnagara (Kottapura). Once when the boy, Bhadrabāhu, whilst playing outside of the city, put thirteen balls skillfully on top of each other, the fourth caturdaśapūrvin, Govardhana, noticed him. Full of great expectations, he requests him from his father as a pupil. At the end of the instructions, Bhadrabāhu goes home and returns later again to Govardhana for admittance into the order. He then becomes Govardhana's successor as the fifth caturdaśapūrvin and goes with a large group of monks to Ujjayinī. Here the words gaccha gaccha of a little boy are looked upon by him as an omen that a twelve-year famine is approaching. 190 - 274. For that reason II 63 - IV 32. In order to be able to observe the monk's rules he sends the monks under correctly, he moves southward with his followers, to whom the leadership of Viśākha Candragupti belongs and who had renounced his power, whereby
Thus, they designate the portion of the Anuyoga preceding the Gandikā'anuyoga or Prathamânuyoga as the original Prathamânuyoga (mula-Pro).
71
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
