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HISTORY OF THE
Differences between Śvetāmbara and Digambara.must be represented as nude and unadorned, and with downcast eyes; that women cannot obtain mokṣa; that Mahāvīra never married; that once a saint had obtained Kevala jñāna he needed no food, but could sustain life without eating; and finally the great point over which the split occurred, that ascetics must be entirely nude, a decision which condemns the one or two Digambara ascetics now existing to live in the strict seclusion of a forest, somewhat to the relief of the reformers of their sect, who are thus saved from their interference.[1]
Haribhadra Sūri.There were several spiritual leaders of no great moment who followed Vajrasena,[2] but the next of real importance was the great Haribhadra Sūri. Haribhadra was originally a learned Brāhman and inordinately proud of his knowledge. He was converted to Jainism through hearing a Jaina nun named Yakanī recite a śloka which Haribhadra could not understand; the nun referred him to her guru, but the guru refused to explain it unless the inquirer first received initiation as a Jaina monk, which he accordingly did. Two of Haribhadra’s nephews, Haṁsa and Paramahaṁsa, became his disciples, and later on he sent- ↑ The Digambara also differ on certain historical details. The following, according to some authorities, is the list of Āċārya who came after Jambū Svāmī; this list carries their records up to A.D. 216. Viṣṇu, Nandimitra, Aparajita, Govardhana and Bhadrabāhu, who all knew the twelve Aṅga. These were followed by Viśākhāċārya, Paustilāċārya, Kṣatriya, Jayasena, Nāgasena, Siddhārtha, Dhṛitisena, Vijaya, Buddhimāna, Gaṇadeva and Dharmasena; all these eleven knew eleven Aṅga and ten Pūrva. Nakṣatra, Jayapāla, Pāṇḍu, Dharmasena and Kaṁsāċārya, who followed, knew only the texts of eleven Aṅga. Then came four men, Śubhadeva, Yaśobhadra, Mahīyaśa and Lokāċārya, who knew only one Aṅga.
- ↑ His immediate follower was Candrasūri, under whom the name of the community was changed from Koḍīgaċċha to Ċandragaċċha, only to be renamed Vanavāsīgaċċha under the next leader, Sāmantabhadrasūri, owing to that ascetic’s love of living in the forest.Mānadeva was the next Head of the community. He was waited on by four goddesses, and composed many mantras (called śāntisioira), against the plague that raged in Tāxilā. He was followed by Mānatuiiga, the author of the Bhaktāmarastotra. This stotra of forty-four verses was so powerful that each verse when repeated could break open a locked door!
