An Unprecedented Explanation by Ya Hemacandra

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S¢ÜUHÜéUà¢H¢çÝ »± ±ÌK: S¢ÜUHÜéUà¢H±ÌK: J S¢ÜUHÜéUà¢H±ËHèÝ¢æ ±{üÝï Are PÍndava Brothers Jaina or Non-Jaina? ÐécÜUÚ¢±¼üÝ¢}¢¢ }¢ïÍ¢ §± }¢ïÍ¢: ÐécÜUÚ¢±¼ü}¢ïÍ¢: J An unprecedented explanation S¢Í¢H¢ ÜéUà¢H-}¢¢æx¢çHÜU, ¼ïã MçÐ‡¢è ±ïHÇè ±{¢çÚ±¢Ý§æ ÜU¢çÁ¢§æ ÐécÜUÚ¢±¼ü- by ÀcÍrya Hemacandra }¢ïÍ¢S¢}¢¢Ý À§ J Padmanabh S. Jaini ÐéÝ: ôÜUç±çà¢C: Ÿ¢èÐ¢EüÝ¢‰¢ ? ÎéçÚ¼ç¼ç}¢Ú|¢¢Ýé: ÎéçÚ¼¢çÝ-Ð¢Ð¢çÝ, ¼¢çÝ »± ç¼ç}¢Ú¢ç‡¢-¥‹{ÜU¢Ú¢ç‡¢, ¼ï¯¢æ çÝÚ¢ÜUÚ‡¢ï |¢¢ÝéçÚ± |¢¢Ýé: ÎéçÚ¼ç¼ç}¢Ú- A list of 54 uttama-purushas (in the present avasarpini) |¢¢Ýé: J appears in the SamavÍya (#54). The list begins with names of twenty-four Tirthankaras (from Éshabha to MahÍvÐra). Then ÎéçÚ¼ ÜUçã²§ Ð¢Ð, ¼‰¢¢ ç±ÍÝ, ¼ïã Å¢çH±¢Ý§æ ÜU¢çÁ¢§æ |¢¢Ýé ÜUã¼¢æ appear the names of twelve Cakravartins: Bharata, Sagara, S¢ê²ü ¼ï S¢}¢¢Ý À§ J MaghavÍ, SanatkumÍra, ShÍnti, Kunthu, Ara, Subhauma, MahÍpadma, Harishena, Jaya, and Brahmadatta. ÐéÝ: ôÜUç±çà¢C: Ÿ¢èÐ¢EüÝ¢‰¢: ? ÜUËÐ±ëÿ¢¢ïÐ}¢¢Ý:-ÜUËÐ±ëÿ¢(ÿ¢ï‡¢) The SamavÍya next introduces two entirely new cat- ©Ð}¢è²¼ï ¥S¢¢ñ ÜUËÐ±ëÿ¢¢ïÐ}¢¢Ý: J egories of “uttama-purushas”, called Baladeva and VÍsudeva. ±¢æçÀ¼ ÐêçÚ±¢Ý§æ ÜU¢çÁ¢§æ ÜUËÐ±ëÿ¢ S¢}¢¢Ý À§ J They are described as duve duve RÍma-KesavÍ bhÍyaro, nine pairs of brothers. The elder, the more virtuous one, is called ÐéÝ: ôÜUç±çà¢C: Ÿ¢èÐ¢EüÝ¢‰¢ ? |¢±Á¢HçÝç{Ð¢ï¼:-|¢± »± Á¢H- RÍma (also BalarÍma or Baladeva) and the younger, the su- çÝç{:, ¼S² ¼¢Ú‡¢ï Ð¢ï¼ §± Ð¢ï¼: |¢±Á¢HçÝç{Ð¢ï¼: J preme warrior, is called Keshava (also VÍsudeva and S¢æS¢¢ÚS¢}¢éÎí ¼çÚ±¢ |¢‡¢è Ðí±ã‡¢ S¢}¢¢Ý À§ J NÍrÍyana). For example, the 8th RÍma (RÍma, the son of Dasharatha) is a Baladeva, while his younger brother ÐéÝ: ôÜUç±çà¢C: Ÿ¢èÐ¢EüÝ¢‰¢: ? S¢±üS¢æÐçœ¢ãï¼é: J S¢±¢üp ¼¢: S¢æÐœ¢²p Lakshmana is the 8th Keshava (VÍsudeva or NÍrÍyana). An- S¢±üS¢æÐœ¢²:, ¼¢S¢¢æ ãï¼é:-ÜU¢Ú‡¢}¢ì J other famous pair is of the 9th Baladeva, whose proper name lh S¢Í¢Hè S¢æÐÎ¢Ý¢ ãï¼é-ÜU¢Ú‡¢ À§ J §ç¼ ÜU¢Ã²¢‰¢ü: «ç¯Ÿ¢è±ÀÚ¢Á¢x¢ç‡¢- is BalarÍma, and the 9 Keshava, BalarÍma’s younger brother Krishna VÍsudeva (also known as NÍrÍyana, and Vishnu in ÜëU¼: J çHç¶¼ Ÿ¢èç±RU}¢ÐéÚï S¢æ. 1815 ±¯ïü J later Jain texts). C/o. ¥çÚãæ¼ ¥¢Ú¢{Ý¢ ©Ð¢Ÿ¢² Although they are not “uttama-purushas”, the SamavÍya x¢¢ïÐèÐéÚ¢, }¢¢ï¼èÐ¢ïf, gives an additional category of the deadly enemy of the S¢êÚ¼-1 VÍsudeva, called Prati-VÍsudeva (or Prati-NÍrÍyana), also nine in number. The VÍsudeva inevitably kills him and then rules as “Ardha-Cakrin”, the Lord of the Three Continents of the Bharata-kshetra. For example, Lakshmana (and not RÍma) kills RÍvana (his Prati-VÍsudeva); Krishna kills JarÍsandha (his Prati- VÍsudeva). A grand narrative of the 54 MahÍpurushas (24+12+9+9) ÈïUÏ¢íé¥¢Úè 2011 151 152 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2 was first produced by ÀcÍrya ShilÍnka in his Prakrit Cauppanna- vrishni has ten sons: Samudravijaya the eldest, and Vasudeva MahÍpurisacariya, in Vikrama Samvat 933 (877 A.D.). The the youngest. Samudravijaya’s son is Nemi. Vasudeva’s sons great ÀcÍrya Hemacandra (1088-1172 A.D.) added the nine are BalarÍma (from Rohini) and Krishna (=VÍsudeva, from Prati-VÍsudevas also and produced his massive Sanskrit Devaki). Krishna and BalarÍma are thus cousins of Nemi, who Trishashti-shalÍkÍpurusha-caritra (The Lives of Sixty-three Il- is destined to be the 22nd Tirthankara. lustrious Persons). Notable among the Digambaras are ÀcÍrya Vasudeva has also two daughters: Kunti and Madri. Jinasena (c. 800-848 A.D.) and Gunabhadra (c. 803-895 A.D.). They are married to Prince PÍndu of the Kuru-vamsha resid- They produced a similar work, entitled Trishashti-lakshana- ing in HastinÍpura. He has five sons, known as the PÍndavas. MahÍpurÍna-sangraha (also known as MahÍpurÍna). Kunti is the mother of Yudhishthira, Arjuna and Bhima; MÍdri Looking at the grand scale of these works, scholars is the mother of Nakula and Sahadeva. The PÍndavas are not like Klaus Bruhn (see Introduction to the Cauppanna- “shalÍkÍpurushas”, but enter the Jaina narratives because of MahÍpurisacariya) have hailed them as Jaina attempts at pre- their close family relationship with Krishna, and most impor- senting “Universal History.” tantly, with Tirthankara Nemi. But it is a “Universal History” where each one of these Krishna-VÍsudeva kills JarÍsandha (his Prarti-VÍsudeva), sixty-three great men is born in a Jaina family and hence conquers the Three Continents of the Bharata-kshetra, and is presumed to be Jaina. Only the twenty-four Tirthankaras (Jinas) crowned an Ardha-Cakri. The city of DvÍrakÍ (in Saurashtra) can thus be truly described. They find no mention whatsoever is founded and is eventually destroyed by fire. Krishna and in the BrÍhmanical Epics or PurÍnas. The Cakravartins appear BalarÍma walk in the desert alone, and BalarÍma goes to fetch to be a mixed group: three Tirthankaras (ShÍnti, Kunthu, Ara) some water for Krishna. In the meantime, Krishna dies of an also appear in this list. Of the remaining, many like Sagara, arrow shot at his feet by a stranger. SanatkumÍra and BrÍhmadatta, are served by brahmana min- Notably, in the Jaina doctrine of karma, both VÍsudeva isters, advocates of the Vedic sacrifices. The novel categories and Prati-VÍsudeva, on account of their nidÍna (enmity and Baladeva/ VÍsudeva, are evidently based on the personal names unfulfilled ambition), are predestined to be reborn in one of of the brothers BalarÍma and VÍsudeva Krishna (and his en- the seven hells (narakas). Consequently, Krishna is reborn in emy JarÍsandha), whose valiant exploits are grandly described the Third naraka. Tirthankara Nemi predicts that after emerg- in the Brahmanical ItihÍsa (RÍmÍyana and MahÍbhÍrata) and ing from there, Krishna will become a Tirthankara, in the the PurÍnas. Bharata-kshetra, in the upcoming utsarpini (Upward moving) It is not likely that the Jaina authors might not have time. heard these episodes popular among the people, notably in BalarÍma, grief stricken, renounced the world, assumed Gujarat and Karnataka. However, one looks in vain among the vows of a Jaina ascetic (muni), and at the end of his life Jaina works listed above, for even a single expression of fa- was reborn in a high heaven. miliarity with or an acknowledgement of a non-Jaina source such as the MahÍbhÍrata of VyÍsa. Early in his life, Nemi, unmarried, renounced the world and became a muni. He led a holy life, attained omniscience In the genealogy of the Jaina-Hari-vaÓsha, Andhaka- ÈïUÏ¢íé¥¢Úè 2011 151 152 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2 was first produced by ÀcÍrya ShilÍnka in his Prakrit Cauppanna- vrishni has ten sons: Samudravijaya the eldest, and Vasudeva MahÍpurisacariya, in Vikrama Samvat 933 (877 A.D.). The the youngest. Samudravijaya’s son is Nemi. Vasudeva’s sons great ÀcÍrya Hemacandra (1088-1172 A.D.) added the nine are BalarÍma (from Rohini) and Krishna (=VÍsudeva, from Prati-VÍsudevas also and produced his massive Sanskrit Devaki). Krishna and BalarÍma are thus cousins of Nemi, who Trishashti-shalÍkÍpurusha-caritra (The Lives of Sixty-three Il- is destined to be the 22nd Tirthankara. lustrious Persons). Notable among the Digambaras are ÀcÍrya Vasudeva has also two daughters: Kunti and Madri. Jinasena (c. 800-848 A.D.) and Gunabhadra (c. 803-895 A.D.). They are married to Prince PÍndu of the Kuru-vamsha resid- They produced a similar work, entitled Trishashti-lakshana- ing in HastinÍpura. He has five sons, known as the PÍndavas. MahÍpurÍna-sangraha (also known as MahÍpurÍna). Kunti is the mother of Yudhishthira, Arjuna and Bhima; MÍdri Looking at the grand scale of these works, scholars is the mother of Nakula and Sahadeva. The PÍndavas are not like Klaus Bruhn (see Introduction to the Cauppanna- “shalÍkÍpurushas”, but enter the Jaina narratives because of MahÍpurisacariya) have hailed them as Jaina attempts at pre- their close family relationship with Krishna, and most impor- senting “Universal History.” tantly, with Tirthankara Nemi. But it is a “Universal History” where each one of these Krishna-VÍsudeva kills JarÍsandha (his Prarti-VÍsudeva), sixty-three great men is born in a Jaina family and hence conquers the Three Continents of the Bharata-kshetra, and is presumed to be Jaina. Only the twenty-four Tirthankaras (Jinas) crowned an Ardha-Cakri. The city of DvÍrakÍ (in Saurashtra) can thus be truly described. They find no mention whatsoever is founded and is eventually destroyed by fire. Krishna and in the BrÍhmanical Epics or PurÍnas. The Cakravartins appear BalarÍma walk in the desert alone, and BalarÍma goes to fetch to be a mixed group: three Tirthankaras (ShÍnti, Kunthu, Ara) some water for Krishna. In the meantime, Krishna dies of an also appear in this list. Of the remaining, many like Sagara, arrow shot at his feet by a stranger. SanatkumÍra and BrÍhmadatta, are served by brahmana min- Notably, in the Jaina doctrine of karma, both VÍsudeva isters, advocates of the Vedic sacrifices. The novel categories and Prati-VÍsudeva, on account of their nidÍna (enmity and Baladeva/ VÍsudeva, are evidently based on the personal names unfulfilled ambition), are predestined to be reborn in one of of the brothers BalarÍma and VÍsudeva Krishna (and his en- the seven hells (narakas). Consequently, Krishna is reborn in emy JarÍsandha), whose valiant exploits are grandly described the Third naraka. Tirthankara Nemi predicts that after emerg- in the Brahmanical ItihÍsa (RÍmÍyana and MahÍbhÍrata) and ing from there, Krishna will become a Tirthankara, in the the PurÍnas. Bharata-kshetra, in the upcoming utsarpini (Upward moving) It is not likely that the Jaina authors might not have time. heard these episodes popular among the people, notably in BalarÍma, grief stricken, renounced the world, assumed Gujarat and Karnataka. However, one looks in vain among the vows of a Jaina ascetic (muni), and at the end of his life Jaina works listed above, for even a single expression of fa- was reborn in a high heaven. miliarity with or an acknowledgement of a non-Jaina source such as the MahÍbhÍrata of VyÍsa. Early in his life, Nemi, unmarried, renounced the world and became a muni. He led a holy life, attained omniscience In the genealogy of the Jaina-Hari-vaÓsha, Andhaka- ÈïUÏ¢íé¥¢Úè 2011 153 154 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2

(kevalajnÍna) and as a Tirthankara, founded a new Order of with reference to the doctrine of the Jinas.” (Johnson, V. Jaina monks and nuns. He lived a life of one thousand years. p. 314.) “Attended by a retinue of 18,000 noble ascetics, and The ÀcÍrya’s last words (“with reference to the 40,000 female ascetics, ...knowing that it was time for his doctrine of the Jinas”) appear but once (in the entire Trishashti) emancipation (moksha), the Lord went to Raivataka (The Girnar and only at the end of this Chapter, and are not without Hills). After fasting for six months, on the 8th of the white half significance. Nemi as a Tirthankara appears only in Jain texts. of ÀshÍdha, he attained emancipation, together with the munis.” These words therefore suggest that the ÀcÍrya was aware of (Helen M. Johnson’s Translation of Trishashti-, Vol. V, p. the presence of rival narratives of Krishna, BalarÍma and the 313.) PÍndavas in the MahÍbhÍrata of VyÍsa. He appears to be keen to forestall any unfavorable reception of his work from the Three “shalÍkÍpurushas” in a single family is a rare contemporary brÍhmana scholars. event. The Jaina authors glorify the life of their 22nd Tirthankara Nemi by subordinating the life of Krishna to him, as well as The most important event that distinguishes his PÍndavas showing BalarÍma and the PÍndava brothers as followers of from their namesakes in the MahÍbhÍrata is their becoming the holy path of the Tirthankara. Jaina munis towards the end of their lives, suffering great hardships and finally attaining emancipation (moksha), like After the ‘Great War’ in which the PÍndavas became Tirthankara Nemi. victorious over the Kauravas, and after the death of Krishna, Fortunately, there exists a single record, specifically we read in ÀcÍrya Hemacandra’s account: alluding to the muni-dikshÍ of the five PÍndava brothers, the “Weeping, the PÍndavas held Krishna’s funeral for a ensuing great commotion in the Court of King SiddhdarÍja year, like brothers. Knowing that the PÍndavas wished to Jayasimha, and the memorable way it was pacified by ÀcÍrya become mendicants, Shri Nemi sent Muni Dharmaghosha...with Hemacandra (1088-1172 A.D.). This unique record appears in five hundred munis. The PÍndavas ... accompanied by Draupadi the PrabhÍvaka-carita by ÀcÍrya PrabhÍcandra, and may be and others, became mendicants at the sage’s side and prac- considered authentic as it was written in 1252 A.D., within ticed penance together with special vows.... eighty years after ÀcÍrya Hemacandra. When they heard that Nemi had reached emancipation, I give here a translation of this section as it provides deeply grieved, the PÍndavas went to Mt. Vimala (the Palitana an unprecedented (ashruta-purva) answer by the great ÀcÍrya Hills) and observed a fast unto death. They reached emanci- to the question often asked: Are the PÍndava Brothers Jaina or pation (moksha), but Draupadi went to Brahmaloka (heaven) non-Jaina? a magnificent abode.” (Johnson, Vol. V, pp. 312-14.) 141. In the Caturmukha (Four-faced) Jaina temple the At the end of this Chapter, ÀcÍrya Hemacandra says: ÀcÍrya [Hemacandra] gave a discourse on the Life of Shri Nemi in front of the Jaina congregation. “The Twenty-second Arhat, the ninth Baladeva and 142. Desirous of the flavor of the ambrosia of his VÍsudeva and their enemy (Prati-VÍsudeva), ... have been speech, great many listeners gathered there for a sight of him. celebrated in this book (by me) after considering thoroughly ÈïUÏ¢íé¥¢Úè 2011 153 154 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2

(kevalajnÍna) and as a Tirthankara, founded a new Order of with reference to the doctrine of the Jinas.” (Johnson, V. Jaina monks and nuns. He lived a life of one thousand years. p. 314.) “Attended by a retinue of 18,000 noble ascetics, and The ÀcÍrya’s last words (“with reference to the 40,000 female ascetics, ...knowing that it was time for his doctrine of the Jinas”) appear but once (in the entire Trishashti) emancipation (moksha), the Lord went to Raivataka (The Girnar and only at the end of this Chapter, and are not without Hills). After fasting for six months, on the 8th of the white half significance. Nemi as a Tirthankara appears only in Jain texts. of ÀshÍdha, he attained emancipation, together with the munis.” These words therefore suggest that the ÀcÍrya was aware of (Helen M. Johnson’s Translation of Trishashti-, Vol. V, p. the presence of rival narratives of Krishna, BalarÍma and the 313.) PÍndavas in the MahÍbhÍrata of VyÍsa. He appears to be keen to forestall any unfavorable reception of his work from the Three “shalÍkÍpurushas” in a single family is a rare contemporary brÍhmana scholars. event. The Jaina authors glorify the life of their 22nd Tirthankara Nemi by subordinating the life of Krishna to him, as well as The most important event that distinguishes his PÍndavas showing BalarÍma and the PÍndava brothers as followers of from their namesakes in the MahÍbhÍrata is their becoming the holy path of the Tirthankara. Jaina munis towards the end of their lives, suffering great hardships and finally attaining emancipation (moksha), like After the ‘Great War’ in which the PÍndavas became Tirthankara Nemi. victorious over the Kauravas, and after the death of Krishna, Fortunately, there exists a single record, specifically we read in ÀcÍrya Hemacandra’s account: alluding to the muni-dikshÍ of the five PÍndava brothers, the “Weeping, the PÍndavas held Krishna’s funeral for a ensuing great commotion in the Court of King SiddhdarÍja year, like brothers. Knowing that the PÍndavas wished to Jayasimha, and the memorable way it was pacified by ÀcÍrya become mendicants, Shri Nemi sent Muni Dharmaghosha...with Hemacandra (1088-1172 A.D.). This unique record appears in five hundred munis. The PÍndavas ... accompanied by Draupadi the PrabhÍvaka-carita by ÀcÍrya PrabhÍcandra, and may be and others, became mendicants at the sage’s side and prac- considered authentic as it was written in 1252 A.D., within ticed penance together with special vows.... eighty years after ÀcÍrya Hemacandra. When they heard that Nemi had reached emancipation, I give here a translation of this section as it provides deeply grieved, the PÍndavas went to Mt. Vimala (the Palitana an unprecedented (ashruta-purva) answer by the great ÀcÍrya Hills) and observed a fast unto death. They reached emanci- to the question often asked: Are the PÍndava Brothers Jaina or pation (moksha), but Draupadi went to Brahmaloka (heaven) non-Jaina? a magnificent abode.” (Johnson, Vol. V, pp. 312-14.) 141. In the Caturmukha (Four-faced) Jaina temple the At the end of this Chapter, ÀcÍrya Hemacandra says: ÀcÍrya [Hemacandra] gave a discourse on the Life of Shri Nemi in front of the Jaina congregation. “The Twenty-second Arhat, the ninth Baladeva and 142. Desirous of the flavor of the ambrosia of his VÍsudeva and their enemy (Prati-VÍsudeva), ... have been speech, great many listeners gathered there for a sight of him. celebrated in this book (by me) after considering thoroughly ÈïUÏ¢íé¥¢Úè 2011 155 156 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2

143. [In due course] he dwelt on the episode of the 153. The brÍhmanas pondered over this and said: “So renunciation (parivrajyÍ) of the PÍndavas (i.e. dikshÍ as Jaina be it.” The King then invited Hemacandra, the best of Munis. munis). The brÍhmanas (of the Court) came to know about it 154. The King, being impartial and equal to all, asked and burning with jealousy, reported this to the King [SiddharÍja [Hemacandra]: “Is it true, according to the scriptures, that the Jayasimha] saying : PÍndavas had taken the [muni]dikshÍ in the manner of the 144. “O Lord! Formerly, Krishna DvaipÍyana the Great religion of the Arhats?” VyÍsa, having known with his super-knowledge of the future, 155. The ÀcÍrya said: “Our former teachers have nar- had laid down, the extraordinary lives of Yudhishthira and rated the going of the PÍndavas to the HimÍlayas, a narrative others [in the MahÍbhÍrata]. from the MahÍbhÍrata’’. 145. “It is said there that these sons of Pandu, towards 156. “But we do not know if the PÍndavas described the end of their life, went to the Himalayas. in our scriptures are identical with or different from the 146. “Having bathed and duly worshipped Lord PÍndavas praised in the scripture [MahÍbhÍrata] authored by Shambhu enshrined at KedÍra, they, endowed with great de- VyÍsa.” votion, achieved their desired goal (death and heaven). 157. The King said: “O Muni! How were they (the 147. “But these lowly (shÜdra) ShvetÍmbaras, disre- PÍndavas) many, born in the past?” And the Teacher said: “O garding (vidruta) the true sayings of the Smriti (the King! Listen to the answer [to your question]’’: MahÍbhÍrata), utter in front of their congregation, words which 158. In the narrative constructed by VyÍsa, it is said contradict that Smriti. that the Son of GangÍ (BhÐshma), the Grandfather, while en- 148. “This inappropriate act foretells misfortune (arishta) tering the battlefield, said to his fellow warriors: to you. Therefore, the King should protect [his kingdom] from 159. ‘When I give up my life, my body should be the evil acts of his subjects. cremated on a piece of earth, ever pure, a place where no one 149. “O Thoughtful King, think in your heart and act has ever been cremated.’ accordingly.” Having said these solemn words, the group of 160-161. “When having fought in the just war, the brÍhmanas remained quiet. Grandfather gave up his life, his attendants, bearing in mind 150. The King said: “Kings do not act rashly, notably his instruction, took up his body and went up a hill. It was a in the matter of criticizing the manifold religions (darshanas), place high up on the peak of a hill, where no human may without deliberation’’. travel. At that time the speech of a deity (devatÍ) came forth: 151. “In this case, they are to be questioned. Should atra BhÐshma-shatam dagdham Pa–ndava–na–m shatatrayam/ they give truthful answer, they are to be honored by me, for Drona–ca–rya-sahasram tu KarÔa-samkhya– na vidyate// 162 justice alone is our friend’’. 162. ‘A hundred BhÐshmas, and three hundred PÍndavas 152. “ÀcÍrya Hema[candra] is a Nirgrantha, a great have been cremated here, And a thousand DroÔÍcÍryas; as for Muni, who has abandoned all possessions. How can he ever KarÔas, their number is countless.’ //162 speak untruth?” ÈïUÏ¢íé¥¢Úè 2011 155 156 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2

143. [In due course] he dwelt on the episode of the 153. The brÍhmanas pondered over this and said: “So renunciation (parivrajyÍ) of the PÍndavas (i.e. dikshÍ as Jaina be it.” The King then invited Hemacandra, the best of Munis. munis). The brÍhmanas (of the Court) came to know about it 154. The King, being impartial and equal to all, asked and burning with jealousy, reported this to the King [SiddharÍja [Hemacandra]: “Is it true, according to the scriptures, that the Jayasimha] saying : PÍndavas had taken the [muni]dikshÍ in the manner of the 144. “O Lord! Formerly, Krishna DvaipÍyana the Great religion of the Arhats?” VyÍsa, having known with his super-knowledge of the future, 155. The ÀcÍrya said: “Our former teachers have nar- had laid down, the extraordinary lives of Yudhishthira and rated the going of the PÍndavas to the HimÍlayas, a narrative others [in the MahÍbhÍrata]. from the MahÍbhÍrata’’. 145. “It is said there that these sons of Pandu, towards 156. “But we do not know if the PÍndavas described the end of their life, went to the Himalayas. in our scriptures are identical with or different from the 146. “Having bathed and duly worshipped Lord PÍndavas praised in the scripture [MahÍbhÍrata] authored by Shambhu enshrined at KedÍra, they, endowed with great de- VyÍsa.” votion, achieved their desired goal (death and heaven). 157. The King said: “O Muni! How were they (the 147. “But these lowly (shÜdra) ShvetÍmbaras, disre- PÍndavas) many, born in the past?” And the Teacher said: “O garding (vidruta) the true sayings of the Smriti (the King! Listen to the answer [to your question]’’: MahÍbhÍrata), utter in front of their congregation, words which 158. In the narrative constructed by VyÍsa, it is said contradict that Smriti. that the Son of GangÍ (BhÐshma), the Grandfather, while en- 148. “This inappropriate act foretells misfortune (arishta) tering the battlefield, said to his fellow warriors: to you. Therefore, the King should protect [his kingdom] from 159. ‘When I give up my life, my body should be the evil acts of his subjects. cremated on a piece of earth, ever pure, a place where no one 149. “O Thoughtful King, think in your heart and act has ever been cremated.’ accordingly.” Having said these solemn words, the group of 160-161. “When having fought in the just war, the brÍhmanas remained quiet. Grandfather gave up his life, his attendants, bearing in mind 150. The King said: “Kings do not act rashly, notably his instruction, took up his body and went up a hill. It was a in the matter of criticizing the manifold religions (darshanas), place high up on the peak of a hill, where no human may without deliberation’’. travel. At that time the speech of a deity (devatÍ) came forth: 151. “In this case, they are to be questioned. Should atra BhÐshma-shatam dagdham Pa–ndava–na–m shatatrayam/ they give truthful answer, they are to be honored by me, for Drona–ca–rya-sahasram tu KarÔa-samkhya– na vidyate// 162 justice alone is our friend’’. 162. ‘A hundred BhÐshmas, and three hundred PÍndavas 152. “ÀcÍrya Hema[candra] is a Nirgrantha, a great have been cremated here, And a thousand DroÔÍcÍryas; as for Muni, who has abandoned all possessions. How can he ever KarÔas, their number is countless.’ //162 speak untruth?” ÈïUÏ¢íé¥¢Úè 2011 157 158 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2

etad vayam iha–karÔya vyamrisha–ma svacetasi/ ished to see that this verse was missing there, even in a bahÜna–m madhyatah ke ‘pi ced bhaveyur Jina– shrita–h//163 marginal note! 163. “Having heard this (from our teachers) and hav- The ÀcÍrya was famous for his ready wit. Summing ing thought about it, we conclude that among these many up what he had heard in prose, he might have put it into a [PÍndavas] there may be some who were followers of the Jina verse that numbered the PÍndavas in hundreds. He was thus (=Jaina)’’. able to demonstrate the multiplicity of the PÍndavas, and in 164. “On the Shatrunjaya Hill there are images of them the spirit of syÍdvÍda—‘‘ke ‘pi cit bhaveyuh”— claiming to be seen, as well as in the temple of Shri Candraprabha in modestly one of them for the Jaina Faith! the city NÍsikyapura’’. If necessary, the ÀcÍrya would have probably explained 165. “We have thus heard this from various sources; in a similar manner the plurality of Krishna-s and BalarÍma- we know [only] ours clearly. Surely, knowledge can be re- s, RÍma-s and Lakshmana-s, RÍvana-s and JarÍsandha-s, and ceived from any source, like the Ganges it is no one’s family- others, to account for the differences between their narratives estate’’. in the Jaina and BrÍhmanical works. 166 “May the learned brÍhmanas, experts in the knowl- The alternative to this (plurality) would have been to edge of the Vedas and Smritis, also be questioned [about the present the story of a single group of PÍndavas, as it is found veracity of the above story].” in the MahÍbhÍrata, call that story false and misinformed, and then offer a corrected and “true” version, as propounded in 167-69. The King heard this and said: “This Jaina, a the Jaina tradition. Sage, speaks what is true. Answer him if there is truth in it according to your opinion. I am the judge in this matter, being This is precisely what the Digambara BhattÍraka equal to all religions, one who has worshiped at temples in VÍdicandra, residing in the area near Khambhat in southern honor of all Divinities.” Gujarat, achieved in his PÍndava-PurÍna, composed in 1598 A.D. 170-71. The brÍhmanas, having no answer to give, embraced silence. The King honored the ÀcÍrya and said: It begins with King Shrenika’s visit to the samavasarana “Venerable Sir! No fault at all attaches to you, in setting forth of Tirthnkara MahÍvira. Shrenika asked the Venerable Gautama events as described in your scripture (sva-Ígama).” (ganadhara) questions about the wonderful story of the sons of King PÍndu. He added, however: 172. Honored thus by the King, the Venerable Hemacandra shone forth like the blazing sun in the sky of the “O Lord, I have heard from the mouths of the wrong Jaina teaching. (PrabhÍvakacarita of PrabhÍcandra, p. 187-88.) believers (mithyÍ-drishti-mukhÍn mayÍ shruyate) a story of some kind about them, because of that my mind is constantly No wonder, without the benefit of an Index of shlokas, troubled by doubt. (I. 73-74.) the brÍhmanas were unable to identify the quoted verse “atra BhÐshma-shatam dagdham”: it would be a task like finding a “Therefore, O Lord, first I will narrate to you the story needle in haystack. So I looked up the modern Critical Edition of the BhÍrata (BhÍrataÓ yan mayÍshrÍvi (i.e. the MahÍbhÍrata), of the MahÍbhÍrata (Sukthankar, Poona, 1933) and was aston- as I heard it.” ÈïUÏ¢íé¥¢Úè 2011 157 158 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2 etad vayam iha–karÔya vyamrisha–ma svacetasi/ ished to see that this verse was missing there, even in a bahÜna–m madhyatah ke ‘pi ced bhaveyur Jina– shrita–h//163 marginal note! 163. “Having heard this (from our teachers) and hav- The ÀcÍrya was famous for his ready wit. Summing ing thought about it, we conclude that among these many up what he had heard in prose, he might have put it into a [PÍndavas] there may be some who were followers of the Jina verse that numbered the PÍndavas in hundreds. He was thus (=Jaina)’’. able to demonstrate the multiplicity of the PÍndavas, and in 164. “On the Shatrunjaya Hill there are images of them the spirit of syÍdvÍda—‘‘ke ‘pi cit bhaveyuh”— claiming to be seen, as well as in the temple of Shri Candraprabha in modestly one of them for the Jaina Faith! the city NÍsikyapura’’. If necessary, the ÀcÍrya would have probably explained 165. “We have thus heard this from various sources; in a similar manner the plurality of Krishna-s and BalarÍma- we know [only] ours clearly. Surely, knowledge can be re- s, RÍma-s and Lakshmana-s, RÍvana-s and JarÍsandha-s, and ceived from any source, like the Ganges it is no one’s family- others, to account for the differences between their narratives estate’’. in the Jaina and BrÍhmanical works. 166 “May the learned brÍhmanas, experts in the knowl- The alternative to this (plurality) would have been to edge of the Vedas and Smritis, also be questioned [about the present the story of a single group of PÍndavas, as it is found veracity of the above story].” in the MahÍbhÍrata, call that story false and misinformed, and then offer a corrected and “true” version, as propounded in 167-69. The King heard this and said: “This Jaina, a the Jaina tradition. Sage, speaks what is true. Answer him if there is truth in it according to your opinion. I am the judge in this matter, being This is precisely what the Digambara BhattÍraka equal to all religions, one who has worshiped at temples in VÍdicandra, residing in the area near Khambhat in southern honor of all Divinities.” Gujarat, achieved in his PÍndava-PurÍna, composed in 1598 A.D. 170-71. The brÍhmanas, having no answer to give, embraced silence. The King honored the ÀcÍrya and said: It begins with King Shrenika’s visit to the samavasarana “Venerable Sir! No fault at all attaches to you, in setting forth of Tirthnkara MahÍvira. Shrenika asked the Venerable Gautama events as described in your scripture (sva-Ígama).” (ganadhara) questions about the wonderful story of the sons of King PÍndu. He added, however: 172. Honored thus by the King, the Venerable Hemacandra shone forth like the blazing sun in the sky of the “O Lord, I have heard from the mouths of the wrong Jaina teaching. (PrabhÍvakacarita of PrabhÍcandra, p. 187-88.) believers (mithyÍ-drishti-mukhÍn mayÍ shruyate) a story of some kind about them, because of that my mind is constantly No wonder, without the benefit of an Index of shlokas, troubled by doubt. (I. 73-74.) the brÍhmanas were unable to identify the quoted verse “atra BhÐshma-shatam dagdham”: it would be a task like finding a “Therefore, O Lord, first I will narrate to you the story needle in haystack. So I looked up the modern Critical Edition of the BhÍrata (BhÍrataÓ yan mayÍshrÍvi (i.e. the MahÍbhÍrata), of the MahÍbhÍrata (Sukthankar, Poona, 1933) and was aston- as I heard it.” ÈïUÏ¢íé¥¢Úè 2011 159 160 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2

In some ninety verses the King related this (BhÍrata) In recent times, it has been argued, on the basis of genealogy of the PÍndavas. Accordingly, VÍdicandra calls this certain references within the Epic, that two momentous events, First Canto “ShivapurÍna (i.e., BhÍrata)-abhimata-PÍndavotpatti- namely, the MahÍbhÍrata War and the ‘manifestation’ of varnano nÍma prathamah sargah// Krishna, mark the transition from the third, DvÍpara-yuga, to Hearing him, the Venerable Gautama, the great monk, the fourth, Kali-yuga : endowed with avadhi-jnÍna said: antare caiva samprÍpte kalidvÍparayor iha/ nedam tathyam, asatyatÍm upagatam, na shrÍvyam etat samantapancake yuddham KuruPÍndavasenayoh// – – kathÍ/I, 164 c. Mahabharata, 1, 2-9-10. “This is not as it truly is. This is certainly false. This dvÍparasya kalesh caiva samdhau paryavasÍnike/ is not a story to listen to. But one should listen to the glory prÍdurbhÍvah Kamsahetor mathurÍyÍm bhavishayti// of the PÍndavas as is spoken from the mouth of the monk 12, 326.82. (See Gonzalez-Reimann, p. 109.) Gautama.” According to the traditional Indian PancÍnga Calendar, The Second Canto, containing Gautama’s account of the present Kali Yuga had started in 3,102 B.C. (See Gonzalez- the true genealogy is therefore aptly called “Jaina-mata- Reimann, p. 169.) Accordingly, the possible date for Krishna abhimata-DhritarÍshtra-PÍndu-Vidura-sambhava-varnano nÍma and the PÍndavas could be 3,200 B.C., a historical date, com- dvitiyah sargah/” In the remaining seventeen sargas, VÍdicandra parable to the date assigned by modern historians for the old- narrates the story of the PÍndavas, (ending in their becoming est pyramid in Egypt. Jaina munis and attaining moksha) as it is found in the The Jaina tradition does not reckon time by the divi- Digambara MahÍpurÍna of ÀcÍrya Gunabhadra mentioned sion of the Yugas. The Jainas do recognize the Vikrama samvat above. (56 B.C.) and the ShÍlivÍhana Shaka (78 A.D.) for secular As error must precede correction, it is evident that purposes, but have traditionally used the VÐra-nirvÍna-samvat, BhattÍraka VÍdicandra unwittingly granted priority to the counting from the death (nirva– na) of Tirthankara MahÍvira. MahÍbhÍrata version of the PÍndava story. The MahÍbhÍrata He died at the age of seventy-two, traditionally in 526 B.C. is known as ItihÍsa, “history” (of court intrigues, wars of MahÍvira (599-526 B.C.) is recognized as a contemporary of succession) of the kingdoms in ancient times, and in the present the Buddha Gautama (622-542 B.C.) [Modern scholars have case, the history of the Great War between the PÍndavas and suggested a date closer to c. 450 B.C. for the nirvÍna of their cousins, the Kauravas, in which Krishna plays a major both.] part. The Jaina texts have produced elaborate charts assign- The time frame measured by the four Yugas (Krita- ing the (Indian) dates (tithi-s and so forth) for the auspicious TretÍ-DvÍpara-Kali) within which this Great War took place events (kalyÍnas), namely, conception, birth, renunciation, at- presents a new means for testing the validity of the two com- tainment of Omniscience (kevalajnana), and death (nirvÍna), peting Jaina versions of the same event, by BhattÍraka of the twenty-four Tirthankaras, from Rishabha to MahÍvira. VÍdicandra and by ÀcÍrya Hemacandra. The charts also provide the (often astronomical) number of ÈïUÏ¢íé¥¢Úè 2011 161 162 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2 years for the duration (tirtha-kÍla) of the Order of Mendicants It is not likely that either ÀcÍrya Hemacandra or established by a given Tirthankara, counting the years prob- BhattÍraka VÍdicandra or even ÀcÍrya PrabhÍcandra, the au- ably on the model of the Vira-nirvÍna-samvat. (See Jainendra- thor of the PrabhÍvakacarita, were aware of the chronological Siddhanta-Kosha, II, p. 390.) sequences of their heroes as compared to datings assigned to From this it is possible to calculate the number of the yugas in the BrÍhmanical MahÍbhÍrata. This is a preoccu- years that separate the last three Tirthankaras: Nemi> PÍrshva> pation of modern scholars as noted more than one hundred MahÍvira. The Jainas believe that the twenty-third Tirthankara years ago by the German scholar George Buhler, an officer in PÍrshva attained nirvÍna at the age of 100, and that this event the Educational Department of the Bombay Government, who happened 178 years before the birth of the twenty-fourth first noted this massive literature and insightfully observed: Tirthankara MahÍvira. This will yield the dates 599-526 B.C. “The motives with which the Caritras and Prabandhas for MahÍvira, and 877-777 B.C. for PÍrshva, both living within were written, are to edify the congregations, to convince them the first millennium B.C. of the magnificence and the might of the Jaina faith and to As was seen above, both ShvetÍmbara and Digambara supply the monks with the material for their sermons, or, when traditions agree that Tirthankara Nemi was a contemporary of the subject is purely of worldly interest, to provide the public Krishna, BalarÍma, and the five PÍndava brothers. Since with pleasant entertainment.” (Buhler’s: The Life of VÍdicandra’s PÍndavas are the same as the PÍndavas of the HemacandrÍcÍrya, Chapter I, p, 3. MahÍbhÍrata, the date of Tirthankara Nemi should be the same as that of the PÍndavas, namely, 3,200 B.C. Nemi is said to Bibliography: have lived for one thousand years. Let us assume that Nemi Cauppannamaha– purisacariyam by ÀcÍrya Shri ShÐlÍnka, ed. was born in 4,300 B.C. and died in 3,300 B.C. This would by A.M. Bhojak, Prakrit Text Society, Series No.3, provide the tirtha-kÍla, between Tirthankara Nemi and PÍrshva, Ahmedabad, 1961. to be 2423 years (3300-877= 2423). Jainendra Siddha– nta-Kosha, ed. by Jinendra Varni, Varanasi: But this date would not be acceptable to the Jaina Bharatiya Jnanapitha, 1971. tradition. The Jainas unanimously place Tirthankara Nemi in a Maha– bha– rata (Critical Edition), ed. by V. S. Sukthankar, remote past, measured not in thousands but in tens of thou- Poona: BORI, 1933-1959. sands of years, to be precise, eighty-four thousand, three Prabha– vakacarita of Prabha– candra– ca– rya, ed. by Jina Vijaya hundred and eighty (84,380) years, before the birth of Muni, Singhi Jaina Series (No. 13) Calcutta, 1931. Tirthankara PÍrshva! Trishashtishala– ka– purushacaritra of Hemacandra– ca– rya, trans- ÀcÍrya Hemacandra’s statement, in the court of lated by Helen Johnson, GOS. Vol. 5,*Baroda. SiddharÍja Jayasimha, about the plurality of the PÍndavas, his Buhler, George: Professor G. Buhler’s The Life of unprecedented assertion that the Jaina PÍndavas are different – – from the PÍndavas of the MahÍbhÍrata, thus stands vindicated, Hemacandracarya, Translated from the original Ger- a testimony to his reputation as KalikÍla-sarvajna! man by Dr. Manilal Patel, Singhi Jaina Series (No. 11), Calcutta, 1936. ÈïUÏ¢íé¥¢Úè 2011 161 162 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2 years for the duration (tirtha-kÍla) of the Order of Mendicants It is not likely that either ÀcÍrya Hemacandra or established by a given Tirthankara, counting the years prob- BhattÍraka VÍdicandra or even ÀcÍrya PrabhÍcandra, the au- ably on the model of the Vira-nirvÍna-samvat. (See Jainendra- thor of the PrabhÍvakacarita, were aware of the chronological Siddhanta-Kosha, II, p. 390.) sequences of their heroes as compared to datings assigned to From this it is possible to calculate the number of the yugas in the BrÍhmanical MahÍbhÍrata. This is a preoccu- years that separate the last three Tirthankaras: Nemi> PÍrshva> pation of modern scholars as noted more than one hundred MahÍvira. The Jainas believe that the twenty-third Tirthankara years ago by the German scholar George Buhler, an officer in PÍrshva attained nirvÍna at the age of 100, and that this event the Educational Department of the Bombay Government, who happened 178 years before the birth of the twenty-fourth first noted this massive literature and insightfully observed: Tirthankara MahÍvira. This will yield the dates 599-526 B.C. “The motives with which the Caritras and Prabandhas for MahÍvira, and 877-777 B.C. for PÍrshva, both living within were written, are to edify the congregations, to convince them the first millennium B.C. of the magnificence and the might of the Jaina faith and to As was seen above, both ShvetÍmbara and Digambara supply the monks with the material for their sermons, or, when traditions agree that Tirthankara Nemi was a contemporary of the subject is purely of worldly interest, to provide the public Krishna, BalarÍma, and the five PÍndava brothers. Since with pleasant entertainment.” (Buhler’s: The Life of VÍdicandra’s PÍndavas are the same as the PÍndavas of the HemacandrÍcÍrya, Chapter I, p, 3. MahÍbhÍrata, the date of Tirthankara Nemi should be the same as that of the PÍndavas, namely, 3,200 B.C. Nemi is said to Bibliography: have lived for one thousand years. Let us assume that Nemi Cauppannamaha– purisacariyam by ÀcÍrya Shri ShÐlÍnka, ed. was born in 4,300 B.C. and died in 3,300 B.C. This would by A.M. Bhojak, Prakrit Text Society, Series No.3, provide the tirtha-kÍla, between Tirthankara Nemi and PÍrshva, Ahmedabad, 1961. to be 2423 years (3300-877= 2423). Jainendra Siddha– nta-Kosha, ed. by Jinendra Varni, Varanasi: But this date would not be acceptable to the Jaina Bharatiya Jnanapitha, 1971. tradition. The Jainas unanimously place Tirthankara Nemi in a Maha– bha– rata (Critical Edition), ed. by V. S. Sukthankar, remote past, measured not in thousands but in tens of thou- Poona: BORI, 1933-1959. sands of years, to be precise, eighty-four thousand, three Prabha– vakacarita of Prabha– candra– ca– rya, ed. by Jina Vijaya hundred and eighty (84,380) years, before the birth of Muni, Singhi Jaina Series (No. 13) Calcutta, 1931. Tirthankara PÍrshva! Trishashtishala– ka– purushacaritra of Hemacandra– ca– rya, trans- ÀcÍrya Hemacandra’s statement, in the court of lated by Helen Johnson, GOS. Vol. 5,*Baroda. SiddharÍja Jayasimha, about the plurality of the PÍndavas, his Buhler, George: Professor G. Buhler’s The Life of unprecedented assertion that the Jaina PÍndavas are different – – from the PÍndavas of the MahÍbhÍrata, thus stands vindicated, Hemacandracarya, Translated from the original Ger- a testimony to his reputation as KalikÍla-sarvajna! man by Dr. Manilal Patel, Singhi Jaina Series (No. 11), Calcutta, 1936. ÈïUÏ¢íé¥¢Úè 2011 163 164 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2

Gonzalez-Reimann, Luis: The Maha– bha– rata and the Yugas, atra karyye hi yushmabhir ekam tathyåm vaco nanu/ New York: Peter Lang, 2002. ajalpi yad vicåryaiva kåryam kåryam kshmåbhritå//168// tathåham eva kårye ‘tra drishtåntah samadarshanah/ Jaini, Padmanabh S.:”Jaina PurÍnas: A PurÍnic Counter Tradi- . tion,” in Collected Papers on Jaina Studies. Delhi: samastadevapråsådasamuhasya vidhåpanåt//169// Motilal Banarsidass, 2000. uttarånudayåt tatra maunam åshishriyams tadå/ svabhåvo jagato naiva hetuh kashcin nirarthakah//170// Jaini, Padmanabh S.: “Pa– ndava-Pura– na of Va– dicandra (Text råjnå satkØtya surishcåbhåshyata svågamoditam/ and Translation)”, in Journal of Indian Philosophy, vyåkhyånam kurvatåm samyag du0shanam nåsti vo’nvapi//171/ (Cantos I and II) Vol. 25, 1997; (Cantos III and IV) bhu. pena satkØtashcaivam Hemacandraprabhus tadå/ Vol. 25, 1997; (Cantos V and VI), Vol. 26, 1998. shriJaina-shåsanavyomni pracakåshe gabhastivat//172// Dorderechtt, Netherlands: Kluver Academic Publishers. Prabhåvakacarita, p. 187-88. ORIGINAL PASSAGES : (II) Vådicandra’s Påndava-puråna : (I) Prabhavakacarita: ,„ Sanmatim bhaktyå Shrenikah samatåhitah/... Vyåsa-sandarbhitåkhyane shri Gångeyah pitåmahah/ papraccha Pånduputrånåm caritam citratåspadam//I.70 yuddhapraveshakåle ‘såvuvåca svam paricchadam//158/ kena punyena samjåth kasya tirthe jineshinah/ mama pråÔaparityåge tatra samskriyatåm tanuh katham utpattir eteshåm katham råjyasya sambhavah/771 na yatra ko’pi dagdhah pråg bhumikhande sadå shucau//159/ Kuru-Påndavayoh svåmin katham vairam abhÜd iha/ vidhåya nyåyyasamgråmam muktapråÔe pitåmahe/ yuddhena kulanåshashca katham jayaparåjayau//72 vimrishya tadvacas te ‘ngam utpåÛyåsya yayur girau//160/ yathåkathancic chrânåtha mithyådrishtimukhån mayå/ amånushapracåre ca shringe kutråpi connate/ shru.yate ten maccetah satatam samshayåyate//73 amuncan devatåvåni kåpi tatrodyayau tadå//161// tathå hi- Bhåratam yan mayåshråvi yådrik tådrik tavågratah/ atra Bhishmashatam dagdham Påndavånåm shatatrayam/ pu. rvam hi procyate tac ca shravyam vijnåtam apy alam//74... Dronåcåryasahasram tu Karnasamkhyå na vidyate//162/ ity uktvå viraråma vamsham akhilam shriPåndavånåm nØpah/ etad vayam ihåkarnya vyamrishåma svacetasi/ . shrutvovåca mahåmunir gunanidhir jnånåvadhir Gautamah/ bahunåm madhyatah ke ‘pi ced bhaveyur Jinåshritåh//163// nedam tathyam asatyatåm upagatam na shråvyam etat kathå/ girau Shatrunjaye teshåm pratyakshåm santi murtayah/ shrotavyam prativåsaram munimukhåc chriPåndaviyaÒ yashah shriNåsikyapure santi shrimac Candraprabhålaye//164// //164 Kedåre ca mahåtirthe ko’pi kutråpi tadratah/ . bahunåm madhyato dharmmam tatra jnånam na nah sphutam ShriPåndavapuråne Shivapurånåbhimata-Påndavotpatti- //165/ varnano nåma prathamah sargah// Smårtå apy anuyujyantåm vedavidyåvishåradåh/ ... Jainamatåbhimata-Dhritaråshtra-Påndu-Vidura- jnånam kutråpi ced Gangå nahi kasyåpi paitriki//166// sambhava-varnano nama dvitiyah sargah/ råjå shrutvå’ha tat satyam vakti Jainarshir esha yat/ (III) Mahåbhårata: . atra brutottaram tathyam yady asti bhavatåm mate//167/ The Mahåbhårata war took place a little before the ÈïUÏ¢íé¥¢Úè 2011 163 164 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2

Gonzalez-Reimann, Luis: The Maha– bha– rata and the Yugas, atra karyye hi yushmabhir ekam tathyåm vaco nanu/ New York: Peter Lang, 2002. ajalpi yad vicåryaiva kåryam kåryam kshmåbhritå//168// tathåham eva kårye ‘tra drishtåntah samadarshanah/ Jaini, Padmanabh S.:”Jaina PurÍnas: A PurÍnic Counter Tradi- . tion,” in Collected Papers on Jaina Studies. Delhi: samastadevapråsådasamuhasya vidhåpanåt//169// Motilal Banarsidass, 2000. uttarånudayåt tatra maunam åshishriyams tadå/ svabhåvo jagato naiva hetuh kashcin nirarthakah//170// Jaini, Padmanabh S.: “Pa– ndava-Pura– na of Va– dicandra (Text råjnå satkØtya surishcåbhåshyata svågamoditam/ and Translation)”, in Journal of Indian Philosophy, vyåkhyånam kurvatåm samyag du0shanam nåsti vo’nvapi//171/ (Cantos I and II) Vol. 25, 1997; (Cantos III and IV) bhu. pena satkØtashcaivam Hemacandraprabhus tadå/ Vol. 25, 1997; (Cantos V and VI), Vol. 26, 1998. shriJaina-shåsanavyomni pracakåshe gabhastivat//172// Dorderechtt, Netherlands: Kluver Academic Publishers. Prabhåvakacarita, p. 187-88. ORIGINAL PASSAGES : (II) Vådicandra’s Påndava-puråna : (I) Prabhavakacarita: ,„ Sanmatim bhaktyå Shrenikah samatåhitah/... Vyåsa-sandarbhitåkhyane shri Gångeyah pitåmahah/ papraccha Pånduputrånåm caritam citratåspadam//I.70 yuddhapraveshakåle ‘såvuvåca svam paricchadam//158/ kena punyena samjåth kasya tirthe jineshinah/ mama pråÔaparityåge tatra samskriyatåm tanuh katham utpattir eteshåm katham råjyasya sambhavah/771 na yatra ko’pi dagdhah pråg bhumikhande sadå shucau//159/ Kuru-Påndavayoh svåmin katham vairam abhÜd iha/ vidhåya nyåyyasamgråmam muktapråÔe pitåmahe/ yuddhena kulanåshashca katham jayaparåjayau//72 vimrishya tadvacas te ‘ngam utpåÛyåsya yayur girau//160/ yathåkathancic chrânåtha mithyådrishtimukhån mayå/ amånushapracåre ca shringe kutråpi connate/ shru.yate ten maccetah satatam samshayåyate//73 amuncan devatåvåni kåpi tatrodyayau tadå//161// tathå hi- Bhåratam yan mayåshråvi yådrik tådrik tavågratah/ atra Bhishmashatam dagdham Påndavånåm shatatrayam/ pu. rvam hi procyate tac ca shravyam vijnåtam apy alam//74... Dronåcåryasahasram tu Karnasamkhyå na vidyate//162/ ity uktvå viraråma vamsham akhilam shriPåndavånåm nØpah/ etad vayam ihåkarnya vyamrishåma svacetasi/ . shrutvovåca mahåmunir gunanidhir jnånåvadhir Gautamah/ bahunåm madhyatah ke ‘pi ced bhaveyur Jinåshritåh//163// nedam tathyam asatyatåm upagatam na shråvyam etat kathå/ girau Shatrunjaye teshåm pratyakshåm santi murtayah/ shrotavyam prativåsaram munimukhåc chriPåndaviyaÒ yashah shriNåsikyapure santi shrimac Candraprabhålaye//164// //164 Kedåre ca mahåtirthe ko’pi kutråpi tadratah/ . bahunåm madhyato dharmmam tatra jnånam na nah sphutam ShriPåndavapuråne Shivapurånåbhimata-Påndavotpatti- //165/ varnano nåma prathamah sargah// Smårtå apy anuyujyantåm vedavidyåvishåradåh/ ... Jainamatåbhimata-Dhritaråshtra-Påndu-Vidura- jnånam kutråpi ced Gangå nahi kasyåpi paitriki//166// sambhava-varnano nama dvitiyah sargah/ råjå shrutvå’ha tat satyam vakti Jainarshir esha yat/ (III) Mahåbhårata: . atra brutottaram tathyam yady asti bhavatåm mate//167/ The Mahåbhårata war took place a little before the ÈïUÏ¢íé¥¢Úè 2011 165 166 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2 beginning of the Kaliyuga. 3. Á¢}¢üÝ ç±m¢Ýì Ðí¢ï. Ï¢éãìHÚÝ¢ ç±{¢Ý ÐÚy±ï ÜUãï±¢Ýéæ ÜïU ¼ï}¢‡¢ï H¶ïH The Kali Yuga had started in the year 3102 B.C. (see Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üÝéæ Ó¢çÚ~¢ ±¢æÓ¢¼¢æ SÐC Á¢‡¢¢² Àï ÜïU ¼ï¥¢ï Á¢ñÝ ÐÚ}ÐÚ¢¥¢ï Gonzalez-Reimann, p. 169). ¥Ýï Á¢ñÝ §ç¼ã¢S¢‰¢è ¥Ýç|¢¿¢ ã¼¢, ¥Ýï ¼ï‰¢è Á¢ñÝ¢ï Ðíy²ï Ðê±üx¢íã²éQU Antare caiva sampråpte kalidvåparayor iha/ }¢¢ÝS¢ {Ú¢±¼¢ ã¢ï±¢ Á¢¢ï§ü». ¼ï‰¢è ¼ï}¢Ý¢æ ç±{¢Ý¢ïÝï »ÅHéæ }¢ãœ± ¥¢Ð±éæ samantapancake yuddham kurupåndavasenayoh// 1, 2-9-10 Á¢MÚè H¢x¢¼éæ Ý‰¢è. dvåparasya kalesh caiva samdhau paryavasånike/ - à¢è. prådurbhåvah Kamsahetor Mathuråyåm bhavishyati// (Gonzalez-Reimann, p. 109.)

Department of South and Southeast Asian Studies 7233 Dwinellw Hall #2540 University of California, BERKELEY, CA 94720. USA

¥¢ Hï¶}¢¢æ ¥¢ÐïH ¼¢Ú‡¢¢ï ÐÚy±ï Ï¢ï-~¢‡¢ }¢ég¢¥¢ï Ý¢ï´{±¢ ²¢ïx² Àï : 1. }¢ã<¯ Ã²¢S¢ï }¢ã¢|¢¢Ú¼-}¢ã¢ÜU¢Ã²Ýè ÚÓ¢Ý¢ ÜUÚè, }¢ã<¯ ±¢Ë}¢èçÜU» Ú¢}¢¢²‡¢- }¢ã¢ÜU¢Ã²Ýè ÚÓ¢Ý¢ ÜUÚè; ¼ï çS¢±¢² ¥¢ Ï¢ó¢ï }¢ã¢ÜU¢Ã²¢ïÝï ¥ÝéS¢ÚèÝï ¿¢¢¼- ¥¿¢¢¼ S¢ï´ÜUÇ¢ï Ï¢ËÜïU ãÁ¢¢Ú¢ï ÜUç±¥¢ï» S¢æSÜëU¼-çÏ¢ÝS¢æSÜëU¼ |¢¢¯¢¥¢ï}¢¢æ ÚÓ¢Ý¢¥¢ï ÜUÚè Àï, Á¢ï}¢¢æ ©ÐÚ¢ïQU Ï¢ó¢ï ÜU¼¢ü¥¢ïÝï S¢æ}¢¼ ÜU‰¢¢¥¢ï‰¢è ¥ÝïÜU S‰¢¢Ý¢ï}¢¢æ ±¢Ó¢Ý¢|¢ïÎ, ÐÚ}ÐÚ¢|¢ïÎ ¼‰¢¢ ÐíS¢æx¢|¢ïÎ ¥¢±ï Àï; ¥Ýï ç±mÁÁ¢Ý¢ï »Ý¢‰¢è S¢éÐçÚçÓ¢¼ Àï. à¢v² Àï ÜïU Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²ü S¢}¢ÿ¢ ¼ï±è ÜU¢ï§ü ÚÓ¢Ý¢ ã¢ï² ÜïU Á¢ï}¢¢æ ‘¥~¢ |¢èc}¢à¢¼æ Îx{æ...... ’ ±. ÔH¢ïÜU¢ï ©ÐHÏ{ ‰¢¼¢ ã¢ï², ¥Ýï ¼ï}¢¢æ‰¢è ¼ï}¢‡¢ï Ú¢Á¢¢ ÜéU}¢¢ÚÐ¢HÝè S¢|¢¢}¢¢æ ¥¢ ±¢¼ ÚÁ¢ê ÜUÚè ã¢ï². 2. Ï¢èÁ¢è Úè¼ï ç±Ó¢¢Úè», ¼¢ï Ï¢í¢r¢‡¢¢ï» Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üÝï ¥Ýï ç±à¢ï¯ ¼¢ï Á¢ñÝ¢ïÝï |¢¢ï´Æ¢ Ð¢Ç±¢ }¢¢Åï Ú¢Á¢¢ çS¢hÚ¢Á¢ Á¢²ôS¢ãÝï ¥¢ ±¢¼Ýè (Ð¢‡Ç±¢ï» Îèÿ¢¢ Hè{è ±.) Á¢¢‡¢/ÈUçÚ²¢Î ÜUÚè ¥Ýï ¼ïÝ¢ï ¶éH¢S¢¢ï ÜUÚ±¢ }¢¢Åï Ú¢Á¢¢» Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²ü Ýï S¢|¢¢}¢¢æ Ï¢¢ïH¢Ã²¢ y²¢Úï Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²ïü S¢}ÐíÎ¢²¢ï ±ÓÓ¢ï ç¼Ú¢Ç Ý ÐÇï - ±ñ}¢ÝS² Ý ‰¢¢² ¥Ýï S¢¢ñ}¢ÝS² ±{ï » }¢¢Åï S¢}¢‹±² Ï¢éçh‰¢è ¥¢ ±¢¼ ÜUÚè ã¢ï² ¼ï±éæ }¢¢Ý±éæ ±{é ©çÓ¢¼ H¢x¢ï Àï. ÈïUÏ¢íé¥¢Úè 2011 165 166 ¥ÝéS¢‹{¢Ý-54 Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üç±à¢ï¯¢æÜU |¢¢x¢-2 beginning of the Kaliyuga. 3. Á¢}¢üÝ ç±m¢Ýì Ðí¢ï. Ï¢éãìHÚÝ¢ ç±{¢Ý ÐÚy±ï ÜUãï±¢Ýéæ ÜïU ¼ï}¢‡¢ï H¶ïH The Kali Yuga had started in the year 3102 B.C. (see Ÿ¢èãï}¢Ó¢‹Îí¢Ó¢¢²üÝéæ Ó¢çÚ~¢ ±¢æÓ¢¼¢æ SÐC Á¢‡¢¢² Àï ÜïU ¼ï¥¢ï Á¢ñÝ ÐÚ}ÐÚ¢¥¢ï Gonzalez-Reimann, p. 169). ¥Ýï Á¢ñÝ §ç¼ã¢S¢‰¢è ¥Ýç|¢¿¢ ã¼¢, ¥Ýï ¼ï‰¢è Á¢ñÝ¢ï Ðíy²ï Ðê±üx¢íã²éQU Antare caiva sampråpte kalidvåparayor iha/ }¢¢ÝS¢ {Ú¢±¼¢ ã¢ï±¢ Á¢¢ï§ü». ¼ï‰¢è ¼ï}¢Ý¢æ ç±{¢Ý¢ïÝï »ÅHéæ }¢ãœ± ¥¢Ð±éæ samantapancake yuddham kurupåndavasenayoh// 1, 2-9-10 Á¢MÚè H¢x¢¼éæ Ý‰¢è. dvåparasya kalesh caiva samdhau paryavasånike/ - à¢è. prådurbhåvah Kamsahetor Mathuråyåm bhavishyati// (Gonzalez-Reimann, p. 109.)

Department of South and Southeast Asian Studies 7233 Dwinellw Hall #2540 University of California, BERKELEY, CA 94720. USA