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Dals"khhhai D, Malavania
and because of this pride he could not become an omniscient. He stood like a pillar for an year in meditations and his whole body was surrounded by the creepers called Atinuktaka, just like a tree. At the same time Rsabha reached Taksasilā. Brāhmi asked Rsabha regarding Babubali's not ob'ainir.g omniscience. Rşabha explained that he is mounted on a mountain called pride and that is the obstacle in his way. He think that how can he bow down to his younger brothers who have achieved their goal. their purpose (kayattha). On hearing this Brahmi, went there and gave the message from Rşabha that he cannot have omniscience while riding An elephant. On hearing this be realized his fault and removed pride, and immediatly became an omniscient (p. 187-8),
The land was named Bharata after the name of Cakravarti Bharata (p.186). Bharata, attracted by the device beauty of finger of Indra, started Indrapaha festival (p. 184). Bharata also was responsible for creating the cast of Brahmins out of Jaina-laymen. (p. 184). Further he was responsible for the Arya Vedas which were quite different from Anärya Vedas depending on the preachings of Sandilya (p. 193)
The previous birth-stories of Rşabha and others are also found in VH pp. 165 ff.
III Jambūdvipaprajñapti (JP)
Jambūdvspaprajñapti, one of the Angabāhya canonical texts of the Jainas relates the stories of Rsabha and Bharata in its II and III chapters respectively. And this seems to be the earliest version because the relation of Rşabha and Bharata as father and son is nowhere mentioned. Though Brac bm and Sundari are mentioned as prominent Duns of Rşabha's Sangha, they are not mentioned as bis daughters. Indeed, it is mentioned that Rşabha taught lehaiao ... kalao but again no mention is made of Brahmi and Sundri. Further, it is mentioned that before renunciation Rşabha enthroned his 100 sons, but bere also not a single na ne of his son is given. It should also be noted that Marici the grand son of Rşabba is nowhere mentioned in this text.
Moreover wbile describing the digvijaya of Bharata, opposition by avada ciltya of Northern half of Bharata Country is only mentioned and there is no mention of his encounter with Bahubali
According to Jambidvipaprajñapti this is not the case. It is clearly mentioned that country of Bharayāsa takes its name after the God of that name and even this name is permanent, p. 592. This clearly shows that auther's mind is working towards mythicising But VP (2. 1. 32) and BP. (5. 4, 9) support VH Ravişena (PP. 4. 59) und Jinasena (MP, 15, 159) also support VH,
