________________
Śramaņa, Vol 56, No. 7-9/July-September 2004
95
holy places. For example, Vārāṇasī like Hinduism and Buddhism was the sacred place of the Jaina followers. It is regarded to be the birth place of four Tīrthankaras namely - Supārsvanātha, (the seventh Tīrthankara); Candraprabha (the eighth Tīrthankara - at Candrāvati near Vārāṇasī); Śreyāmšanātha (the eleventh Tīrthankara) and Pārsvanātha (the twenty-third Tīrthankara), Similarly, Vaiśālī, Magadha and Rājagļha were known centres of Jainism. Magadha comprising with Rājagsha was the great centre of Jaina followers. Mount Vipula was the most auspicious place associated with several Siddhās, Cakravartis who attained emancipation here. Describing the daily activities of Jaina monks on this mountain, Huen-Tsang states, “at the present time naked heretics (Nigranthas-Ni-Kin) frequent this place in great number, they practise penance night and day without intermission and from morn till night walk round the Stūpa and contemplate it with respect.”20
It clearly indicates that Jainism was much popular in the heartland of India. Literary and epigraphical records throw light on it. The illustrious Bāṇabhatta, the contemporary of Huen-tsang and also close to king Harșa, informs about the presence of Jaina followers in the upper land of India. He has referred to them describing the serene atmosphere of the hermitage of sage Divākaramitra. Among the various types of Jaina monks - Ārhats, Svetapatas and Keśaluñcanas have been mentioned. Svetapațas were clearly the Svetämbaras and Kesaluñcana were the Digambara Jainas. Ārhats seem to be those monks wandering naked like Digambaras or Saivas. It is to be noted here that Bāṇabhatta calls some Buddhist monks as Jinas in the Harşacarita. 21
Huen-tsang's silence on the presence of Jaina followers in Mathurā is really amazing and needs verification. This city has been a great Jaina centre of Jainism since the early centuries of the christian era. A number of big and small inscriptions have been discovered from here which prove the popularity of Jainism before and after the coming of the Huen-tsang. He, however, names the Deva-stūpa but says nothing about the Nirgranthas (Ni-Kin). While Deva Stūpa was
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
