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I. Birth Place:

According to 碍补丑腻惫补濒墨 of Bhadra艣vara, Haribhadras奴ri [Haribhadra Suri] was staying in Brahmpur墨 [叠谤补丑尘补辫耻谤墨?] which was probably situated in Pirvagui district.^[1] According to other sources,^[2] he was a resident of 鈥淐itraku峁璦鈥� identified as Chittor, the capital of Mewar in Rajasthan. However Sukhalal Sanghavi has tried to show a relation between a small place 叠谤补丑尘补辫耻谤墨 and Citraku峁璦, the capital of Mewar, in his book 厂补尘补诲补谤艣墨 膧肠腻谤测补 Haribhadra.^[3]

Haribhadras奴ri belonging to Citraku峁璦 derives support from the facts that he is said to have been the royal priest of king 闯颈迟腻谤颈 of Citraku峁璦. Haribhadras奴ri lived at that place at least up to his initiation into Jainism. However, Jitar墨 is not known from any credible source as a ruler of Chittor in the period under review.

After Haribhadras奴ri became a Jain monk, he passed his life moving from one place to another and did not stay at one place either permanently or for a long time. The geographical data and certain other facts gathered from his works give us the impression that his wanderings were mainly confined to the eastern and western India which was then greatly flourished by Buddhism as well Jainism respectively. His less acquaintance with the Deccan and South India probably points out the fact that the 艢惫别迟腻尘产补谤补 sect, of which he was a great exponent and scholar, has only a small following in peninsular India.^[4]

II. Parentage:

From the text 碍补丑腻惫补濒墨 we learn that Haribhadras奴ri [Haribhadra Suri] was the son of 艢a峁卥arabh峁�峁璦 (father) and 骋补峁単腻 (mother).^[5] Haribhadras奴ri was a Brahmin by caste.^[6] His identity as a Brahmin is evidenced by two facts.

They are:

1. For 叠丑补峁�峁�补 was a surname of Brahmins. The name of his father proves his being a Brahmin by birth.

2. His status as the royal priest of king 闯颈迟腻谤颈 which was an exclusive monopoly of the Brahmin caste.^[7]

The 惫峁泃迟颈 of 骋补峁嘺诲诲丑补谤补蝉腻谤诲诲丑补艣补迟补办补 of Sumatiga峁噄 introduces Haribhadras奴ri as a Brahmin by birth and as a person who is well versed in Brahminic lore too. ^[8]

However, his identity as a Brahmin is not found in following source texts.

1. Municandras奴ri鈥檚 鲍辫补诲别艣补辫补诲补艣墨办腻

2. Eight 驳腻迟丑腻蝉 of Jinadatta鈥檚 骋补峁嘺诲丑补谤补蝉腻谤诲诲丑补艣补迟补办补.

However, Jacobi still accepts the fact that Haribhadras奴ri was a Brahmin. ^[9] Moreover, let us have a look at the thought of R. S. Shukla about Haribhadras奴ri鈥檚 identity as a royal priest of the king 闯颈迟腻谤颈.

The lines are:

鈥淓ven though the 碍补丑腻惫补濒墨 accepts Haribhadras奴ri as the royal purohita of king 闯颈迟腻谤颈 of Citraku峁璦, this information does not derive any support from the historical facts.

Moreover, we can hardly think of a free and original thinker like Haribhadras奴ri being a courtier of some ruler.鈥�^[10]

III. The Journey from 笔补峁囜笉颈迟补 Haribhadra to 闯补颈苍腻肠腻谤补测补 贬补谤颈产丑补诲谤补蝉奴谤颈:

Haribhadras奴ri [Haribhadra Suri] was a proficient and highly intelligent in the philosophy of all religions. Among his many talents was one with which he could determine the point of his opponent鈥檚 argument very fast. During that time it was common for scholars to travel and engage others in debate to increase their wealth of knowledge. Therefore Haribhadras奴ri travelled and met many brilliant scholars. He engaged them in debate and succeeded in defeating them all. Other scholars found it difficult to win any discussion with him since his talent allowed him to dominate all conversations. It was not long before he earned a reputation as a formidable opponent. Predictably, scholars avoided entering into a discussion with him. When no one came forward to counter him, he concluded that he had no rival in the entire country. He felt confident of his ability to comprehend anything that anyone would like to discuss. He therefore issued a public challenge that if anyone could present the topic that he could not understand he would readily become his/her pupil.

It was said that Haribhadras奴ri always carried the following items with him:

1. A golden belt around his belly,
2. An Axe in his hand,
3. A net at his side and
4. A ladder on his shoulder.

All four items were very significant. He used to wear a golden belt around his belly in order to protect it from bursting, as he believed that he has so much knowledge that his belly would burst if he did not tie it around. The axe, net and ladder were instruments Haribhadras奴ri used to find a scholar who wished to defeat him in discussions. Haribhadras奴ri challenged everyone that he would find a scholar hidden beneath the earth with an axe or from the sea with his net or with the ladder he would bring a scholar down from the sky and defeat him in debate. This is how Haribhadras奴ri established himself as the most knowledgeable person on this earth.

One day while Haribhadras奴ri was walking through the village, he accidently came across a royal elephant that had gone completely out of control. His keeper tried his best to control it but all his efforts were in vain. The elephant was running directly towards Haribhadras奴ri and he was in grave danger of being trampled. In such a critical situation Haribhadras奴ri had to find shelter. Frantically when he was looking around for a safe place, he saw a Jain temple. Without giving a second thought Haribhadras奴ri rushed towards it and entered in it to avoid being crushed by the mad elephant. He paused inside to regain his breath and looked around the temple in great disrespect. Being a Brahmin Haribhadras奴ri had a very scanty regard for Jainism. Brahmins were usually staunch Shaivaites and looked down upon the Jain tradition. True to the tradition Haribhadras奴ri did not care to know Jainism. He was also ignorant of what Jainism had to offer in the way of its philosophy. There was a proverb among staunch Shaivaites that one should not enter a Jain temple even if one happens to be crushed by an elephant. It means it is better to die crushed by an elephant than to enter a Jain temple. Therefore, Haribhadras奴ri had never entered a Jain temple. Today he had to enter it to save himself from the wrath of the elephant. He saw a white marble idol of a 迟墨谤迟丑补峁卥补谤补蹿补肠颈苍驳 him in the temple. Sectarian disrespect drew his attention to the stomach of the idol instead of the graceful compassion flowing eyes of 迟墨谤迟丑补峁卥补谤补鈥檚idol. The stomach of the idol did not represent the emaciated body of an austere saint. It leads him to conclude that the Jain 迟墨谤迟丑补峁卥补谤补swould have enjoyed substantial food.

He therefore made the following remark:

鈥�vapureva tav膩ca峁ａ弓espa峁ａ弓a峁� 尘颈峁ａ弓腻苍苍补 bhojanam|
nahi ko峁璦ra sa峁僺the'gnau tarurbhavati 艣膩峁卾ala岣�||1||鈥�

It means:

鈥測our stomach clearly indicates that you must be eating sweet food; because a tree (body) cannot remain green (healthy) when there is a fire (hunger) in the stomach.鈥�

What he could not grasp then, he was to understand soon by an irony of fate.

Once the learned 辫补峁囜笉颈迟补 Haribhadra was moving out sitting in a palanquin, he passed by Jain nuns鈥� 耻辫腻艣谤补测补 (i.e. a place where Jain nuns stay). He heard a verse recited in a very sweet voice by a Jain nun. The verse^[11] contained the order in which the cakravartins (sovereign emperors) and 惫腻蝉耻诲别惫补蝉 were born in current 补惫补蝉补谤辫颈峁嚹玜蝉 per Jain tradition. The 辫补峁囜笉颈迟补 Haribhadra obviously had no knowledge of Jain tradition regarding the birth of sixty three great personages (罢谤颈峁�a峁ａ弓颈艣补濒腻办腻辫耻谤耻峁�a蝉) in every 耻迟蝉补谤辫颈峁嚹� as well as every 补惫补蝉补谤辫颈峁嚹�.Therefore Haribhadras奴ri failed to understand the meaning of what the Jain nun was reciting. Eventhough he was the most knowledgeable scholar on the earth of that era, he realized his knowledge was incomplete. His open declaration of becoming pupil of anybody whose tenets he could not understand made him pause on hearing the verse in the Jain nun鈥檚 voice.He desired to ask the Jain nun about the meaning of that verse. True to his decision, however, he brushed aside his hesitation and went inside.

On entering that Jain nuns鈥�耻辫腻艣谤补测补 Haribhadras奴ri asked the Jain nun as follows:

鈥�amb膩岣峞! prabh奴tamatra c膩kacikya峁� vihitavat墨 产丑补惫补迟墨鈥� |

The Jain nun replied:

鈥�putraka! navalipta峁� 蝉补迟测补峁� 肠补办肠补办腻测补迟别鈥� |

Then after, 鈥渨ho are you, my son!鈥�, inquired the Jain nun namely Y膩kini.

鈥淚 am a priest of the king 闯颈迟腻谤颈. I have vowed that I should become the pupil of him or her whose sayings I do not understand. I do not understand fully a 驳腻迟丑腻 that you just recited. To fulfill my vow kindly accept me as your disciple.鈥�

Such a request of a royal priest surprised the Jain nun greatly. She was wise, and spiritually mature. Though she was a chief nun (尘补丑补迟迟补谤腻) of a large group of junior nuns, she responded the 辫补峁囜笉颈迟补 very affectionately by saying that: 鈥淚 can accept you as my son but I cannot make you my disciple.鈥� She also said that nuns do not teach males and are not suppose to have males as pupils. She therefore advised Haribhadras奴ri to go to 膧肠腻谤测补 Jinabha峁� an authorized person to explain the meaning of the verse.

When Haribhadras奴ri went to 膧肠腻谤测补 Jinabha峁璦, the latter explained the verse in detail. Haribhadras奴ri requested him to explain the characteristics of religion (dharma) and the fruit derived by leading a religious life.

膧肠腻谤测补 Jinabha峁璦 answered his curiosity by saying:

鈥�bhavaviraha (to get rid of transmigration) is the fruit attained by those who lead religious life without desiring for anything.鈥�

On hearing this Haribhadras奴ri said:

鈥淚 would like to attain this bhavaviraha鈥�^[12] .

膧肠腻谤测补 Jinabha峁璦 replied:

鈥淚f it is so, you shall have to embrace the Jain order which preaches complete cessation of sinful activities.鈥�

On hearing this Haribhadras奴ri requested 膧肠腻谤测补 Jinabha峁璦 to accept him as his pupil. 膧肠腻谤测补 Jinabha峁璦 asked him to go and get the consent of his family and relatives. Haribhadras奴ri had to face heavy odds when he went to seek permission of his family and other close relatives. He continued to persuade them patiently.He explained to them that his knowledge world remain incomplete without gaining the knowledge of Jainism in detail. For that purpose as well as for adhering to his decision, it was incumbent upon him to be a Jain monk. He ultimately succeeded in gaining the consent of all his family members. Thereafter he returned to 膧肠腻谤测补 Jinabha峁璦 and was initiated into Jain monkhood. This is how he became pupil of 膧肠腻谤测补 Jinabha峁璦.

At this point quotation of S.M. Desai^[13] throws light on some innate facet of Haribhadras奴ri鈥檚 personality. The lines are:

鈥淗is ironical approach to the seeming in consistency of Jain idol-worship expresses pride of his high learning. But his inborn humanity is well revealed in his vow of becoming a pupil of the man whose sayings he could not well grasp. It also expresses his thirst for knowledge and aspiration to rise higher in the field of erudition. His joining Jainism without a murmur and learning Jain scriptures draws out his innate catholicity of mind.鈥�

Haribhadras奴ri鈥檚 entry into a Jain temple and composition of a verse pertaining to the idol of a 迟墨谤迟丑补峁卥补谤补 with disrespect and his listening of a verse from a nun-are the two incidents we getfrom the literature that narrates life story of Haribhadras奴ri. However, we are not given other details of these two incidents as when and where they took place.

Therefore, we see four different probabilities. They are:

1. These too incidents happened on the same day at the same place.

2. Prof. Jacobi^[14] believes that these two took place on two different days, one after another.

3. Some believe that these two to be two different events in life of Haribhadras奴ri which happened on two different days.

4.鈥�辫谤补迟颈箩帽腻 ke anantara ve 迟墨谤迟丑补测腻迟谤腻 ke liye nikala pa岣峞 aura 产丑峁沢耻办峁�e迟谤补 me峁� pahu峁僣e, 惫补丑腻峁� para ukta gha峁璦n膩 hu墨, ais膩 bh墨 ullekha 尘颈濒补迟腻 hai|鈥�^[15]

After being initiated as a Jain monk, Haribhadras奴ri composed a verse with slight difference in the earlier one. It is explained nicely by Pt. Hargovind Das T Sheth on fifth page of his work Haribhadrasuri Charitra.

The lines are:

tay膩 s奴risam墨pagamanasamaye pra峁噀va panth膩tamantar膩 patanta峁� t墨rthapativih膩ra峁� n墨yam膩na艣c膩ya峁� bhagavadbimba峁� murtimantamiva 艣腻苍迟补谤补蝉补峁� vibh膩vya vibh膩vitayath膩sthit膩rthatattva岣� p奴rvak峁� topah膩sap膩pamivastavanapu峁噛ena vi艣odhayituk膩ma岣� p奴rvav峁泃ta峁�,

鈥�vapureva tav膩ca峁ａ弓e bhagavan ! 惫墨迟补谤腻驳补迟腻尘 |
nahi ko峁璦rasa峁僺the'gnau tarurbhavati 艣膩峁卾ala岣� 触触1触触鈥�

iti camatk峁� tik峁� t膩 viparyaye峁嘺 paryav墨vat峁� tat abhya峁ａ弓av墨帽ca vi艣e峁�ata岣�

鈥�ja峁僤i峁�峁環墨 karu峁嚹乼ara峁僩iyapu岣嵞� eyassa 蝉辞尘补峁� 尘耻丑补峁�
膩y膩ro pasam膩paro pariyaro sa峁僼膩pasann膩san奴|
箩补峁僼奴峁嚹佱箖 jara-jamma峁�-maccuhara峁噊 dev膩hidevo imo
dev膩峁嘺峁� avar膩峁嘺峁� d墨sai jao neya峁� saruva峁� jae||1||鈥�

This is how the one who mocked at the 迟墨谤迟丑补峁卥补谤补 idol a few days back, happily turned himself into a Jain monk and soon became the chief disciple of his preceptor.

A Jain monk Haribhadras奴ri [Haribhadra Suri] diligently started studying the Jain scriptures and soon mastered them.The study of the Jain scriptures exposed him to the depth of knowledge reached by Jainism in seeking the truth. His thorough knowledge and acquisition of expertise in Jain scriptures convinced his preceptor for bestowing on him the state of 膧肠腻谤测补hood. Thus, he was formally announced as Haribhadras奴ri who managed the Jain order very dutifully and efficiently.His erudition attracted many people to the Jain fold. Thus, his stewardship enriched Jainism to new heights of popularity. On the advice of his preceptor Haribhadras奴ri wrote many books which imparted knowledge on Jainism. Out of many books only a few are available at the present time.As an 腻肠腻谤测补 Haribhadras奴ri obediently and strictly followed Jain ascetic鈥檚 code of conduct. He could inspire many aspirants by his preaching and writing. There was a perfect blend of right faith, right knowledge and right conduct in his life. His words were not merely expressing his erudition; they were an outcome of his experienced state. And therefore, his words which were supported with his state of self-realization succeeded to guide the aspirants in a noble way.

Haribhadras奴ri鈥檚 life is an outstanding illustration of a rapid growth in personality.

鈥淭he germ of rapid personality growth seems to lie in his keen desire to acquire new knowledge and his vow to accept him as his Guru, who taught him new things. There is a ring of honest search of discovery of new knowledge in his seeming proud vow and it provides the primal force for rapid and integral personality growth.鈥�^[16]

See the change, see the contrast. Once upon a time the 辫补峁囜笉颈迟补 Haribhadra used to say, 鈥淚 would prefer to be crushed under the leg of an elephant, but would never go to a Jain temple.鈥� The same Haribhadras奴ri was forced by a mad elephant to enter a Jain temple to take shelter. At that time he made fun of the idol of a 迟墨谤迟丑补峁卥补谤补. In course of time a great shift took place in his life from 辫补峁囜笉颈迟补 Haribhadra to 膧肠腻谤测补 Haribhadras奴ri. It opened new dimensions of knowledge and self realization in his life. He was convinced of greatness of Jainism and digested its philosophy very well.

IV. Haribhadras奴ri and his two Disciples:

The tratise 碍补丑腻惫补濒墨 records that Haribhadras奴ri [Haribhadra Suri] had two all-round pupils, Jinabhadra and Virabhadra by name. In the days of Haribhadras奴ri Buddhists were very powerful in Citraku峁璦 (native place of Haribhadras奴ri). Since Buddhists were jealous of the scholar and erudite Haribhadras奴ri, on getting a chance they killed two of his disciples. This sad news gave an extreme shock to Haribhadras奴ri and therefore he decided to bring an end of his life by practicing 补苍补艣补苍补. But as he was capable of enhancing lives of many human beings, he was convinced to give up this idea. He eventually composed a large number of worthy and standard works. And he looked upon these works as his pupils.^[17]

According to 笔谤补产丑腻肠补苍诲谤补鈥檚 笔谤补产丑腻惫补办补肠补谤颈迟补 and the 笔谤补产补苍诲丑补办辞艣补 of 搁腻箩补艣别办丑补谤补蝉奴谤颈 Haribhadras奴ri had two disciples 贬补峁僺补 and 笔补谤补尘补丑补峁僺补. They were nephews of Haribhadras奴ri and were brave soldiers. Once they were insulted by their family members. This incident made them detach from worldly life. They went to Haribhadras奴ri and requested him to accept them as his disciples. Haribhadras奴ri initiated them as Jain monks. They were brilliant disciples. Once they desired to go to the Buddhist namely 惭补丑腻产辞诲丑颈 to learn teachings of the Buddhism. Haribhadras奴ri asked a naimittika (one who forecasts) whether he should let his two disciples go to 惭补丑腻产辞诲丑颈.

The naimittika replied negatively and told Haribhadras奴ri that these two would have to go through some dangerous situation if they will go there. Listening to the naimittika鈥檚 foretelling, Haribhadras奴ri did not encourage his pupils to go. However, they were very enthusiastic to go. And therefore they told Haribhadras奴ri that if they have his blessings, nobody will be able to harm them and thus they went to the Buddhist 惭补丑腻产辞诲丑颈.

Once they were exposed as spies in the Buddhist monastery. The Buddhist monks wanted to confirm whether there was any Jain monk among them in monastery. Therefore they asked all the monks, who were staying in the Buddhist monastery, to cross the road by placing their feet on an idol of Jain 迟墨谤迟丑补峁卥补谤补. The two disciples of Haribhadras奴ri made some changes to that idol of 迟墨谤迟丑补峁卥补谤补 and then placed their feet on it. The second time Buddhists caught them as they uttered an invocation to the Jina (Namo Ji峁嚹佱箛am) when awakened by suspicious Buddhists in the middle of the night. These two disciples tried hard to escape the monastery but were caught by Buddhists soldiers. 贬补峁僺补 was killed and 笔补谤补尘补丑补峁僺补 took refuge with king S奴rap膩la. The king arranged a debate between 笔补谤补尘补丑补峁僺补 and the Buddhists. Though 笔补谤补尘补丑补峁僺补 won the debate, the Buddhists still clearly tried to kill him. In order to save himself 笔补谤补尘补丑补峁僺补 hides as a laborer who washed clothes. And thus 笔补谤补尘补丑补峁僺补, somehow, manages to reach Haribhadras奴ri. 笔补谤补尘补丑补峁僺补 told the entire story to his preceptor and died from the grief.

Haribhadras奴ri was a devoted son of Y膩kini 惭补丑补迟迟补谤腻 and a faithful disciple to his preceptor (guru); equally he was a loving and caring master to his pupils. Therefore the loss of his two disciples outraged Haribhadra beyond extent. King S奴rap膩la, once again, arranged a debate between Haribhadras奴ri and the Buddhists. Haribhadras奴ri put a condition that those defeated in the debate would be burnt to death in boiling oil. Haribhadras奴ri defeated 5-10 Buddhists and they all died in boiling oil. This incident created havoc amongst the Buddhists. The Buddhists slowly withdrew. Nobody came forward to engage in the debate with Haribhadras奴ri. Here it seems that 笔补峁囜笉颈迟补 Haribhadra鈥檚 self-willed and sudden changeover to Jainism must have shocked the Hindus of his times and especially the Brahmin caste but the death of his two pupils prove to be a great shock to Haribhadras奴ri himself.

At this time Haribhadras奴ri got a message from his preceptor 膧肠腻谤测补 Jinabha峁璦. The message contained three verses^[18] in Prakrit language which narrated what would be the result of anger, revenge, aversion etc. This message caused great remorse in Haribhadras奴ri for killing as well as even by deciding to kill many Buddhists monks. Haribhadras奴ri then composed many religious treatises in order to wash away the sins he had committed by doing the aforementioned to the Buddhists monks.Haribhadras奴ri decided to spend rest of his life in writing books on philosophy, religion and especially on Yoga. On one hand Haribhadras奴ri had committed ghastly sin by putting Buddhists monks in boiling oil and on the other hand this sublimating decision composing works transformed Haribhadras奴ri into Yogi Haribhadr腻肠腻谤测补.

Let us see the following lines which depict effectively the state of Haribhadras奴ri at that time. The lines are:鈥淭he narrowness of Buddhists could kill his pupils but it, at the same time, kindled spiritual fire in the heart of Haribhadr腻肠腻谤测补. The narrowness of sects all around inspired Haribhadra to soar on to great heights and find out a way to cure the deep rooted disease of sectarianism.鈥�^[19]

V. Lalliga鈥揂 Jain Layman:

叠丑补诲谤别艣惫补谤补鈥檚 碍补丑腻惫补濒墨 narrates the relation of Lalliga with Haribhadras奴ri [Haribhadra Suri]. Lalliga, an extremely poor man, was an uncle of 痴墨谤补产丑补诲谤补 (a disciple of Haribhadras奴ri). Once Lalliga expressed his desire to renounce the world and requested Haribhadras奴ri to accept him as his disciple. However, Haribhadras奴ri did not comply with his request and indirectly suggested him to buy the goods recently come to the market. Lalliga did so and earned good profit. Lalliga used to render much help to Haribhadras奴ri in writing works. It is said that Lalliga had placed a jewel ^[20] in the 鲍辫腻艣谤补测补 (a place where Jain monks-nuns stay) where Haribhadras奴ri used to compose work. This jewel was very luminous. Therefore in its light Haribhadras奴ri could write even at night-time. And whatever portion was thus written on walls or slates was copied out by scribes in the day time.

Lalliga used to blow a conch at the time of meal in order to gather mendicants. On their assembling together Lalliga used to offer food to them. After finishing their meals, those mendicants used to bow to Haribhadras奴ri who blessed them by saying: 鈥淢ay you exert to attain bhava viraha鈥�. On hearing this blessing from Haribhadras奴ri, they used to reply with words 鈥淢ay you long live, Bhavaviraha 厂奴谤颈!鈥�.^[21] This is how Haribhadras奴ri came to be known as 叠丑补惫补惫颈谤补丑补蝉奴谤颈.

VI. Other Haribhadras奴ris:

At a glance we would find more than one 腻肠腻谤测补 whose name was Haribhadras奴ri [Haribhadra Suri] not only in history of Jainismbut also in Buddhism. This historical fact indicates how much popular the name Haribhadra would have been.

Let us introduce the other pious souls by the name of 贬补谤颈产丑补诲谤补蝉奴谤颈:

1. Haribhadras奴riwas a disciple of Jinadevas奴ri and belonged to 叠峁沨补诲驳补肠肠丑补. He wrote 惫颈惫补谤补峁嘺 on 笔谤补艣补尘补谤补迟颈 of Um膩sv膩ti Mah膩r膩j in 础峁嘺丑颈濒补辫耻谤补 P膩ta峁嘺 under the reign of the king Siddhar膩ja (1185 V.S.= 1128 A.D.)

The 辫谤补艣补蝉迟颈 of this treatise is as Follows:

鈥�产丑补惫测腻 babh奴vu岣� 艣ubhasa (艣补)sya艣i峁�y膩 adhy膩pak膩岣� 艣r墨jinadevasa峁僯帽膩岣� |
te峁Ｄ佱箖 vineyairbahurbhaktiyuktai岣� praj帽膩vih墨nairapi 艣膩strar膩g膩t || 2 || 
艣r墨haribhadr腻肠腻谤测补i 谤补肠颈迟补峁� pra艣补marati惫颈惫补谤补峁嘺峁� ki帽cit |
paribh膩vya v峁沝dha峁�墨k膩岣�sukhabodh膩rtha峁� sam膩sena || 3 || 
a峁嘺hilap膩峁璦kanagare 艣r墨majjayasiha峁� devanap峁� r膩jye |
产腻峁嘺-vasu-r奴drasa峁僰hye vikramato vatsare vrajati || 4 ||鈥�

2. One more jain腻肠腻谤测补, Haribhadras奴ri by name, is recorded in history. The title of Kalik膩la Gautama was bestowed on him. He flourished in the reign of king Siddhar膩ja. The following information regarding this Haribhadras奴ri is found in verses 3-14 of 辫谤补艣补蝉迟颈 of Dharma Abhyudaya 惭补丑腻办腻惫测补 written by Udayaprabhas奴ri: These verses say that this Haribhadras奴ri had two disciples namely B膩lacandras奴ri and Vijayasenas奴ri and this Haribhadras奴ri is a descendant of 膧nandas奴ri and Amaracandras奴ri. The similar type of information is available in 辫谤补艣补蝉迟颈 of Upade艣补padakandal墨艣墨k膩.^[22]

3. Haribhadras奴ri who belonged to 叠峁沨补诲驳补肠肠丑补 was a disciple of M膩nabhadras奴ri. This Haribhadras奴ri was a preceptor of Dharmacandra (V.S. 1393). Dharmacandra is the one who wrote 肠丑腻测腻 on 笔谤腻办峁泃补辫诲测腻濒补测补 (i.e. 痴补箩箩腻濒补驳补) of Jayavallabha.

The last part of this 肠丑腻测补 has recorded the above given information. The lines are:

鈥�gacche p峁泃hau 艣谤墨尘补迟颈 尘腻苍补产丑补诲谤补蝉奴谤颈谤产补产丑奴惫补 辫谤补迟丑颈迟补岣� 辫峁泃丑颈惫测腻尘 |
tad墨yapa峁�峁璭 haribhadras奴rirjaj帽e'khilak峁�am膩talalokap奴jya岣� || 1 || 
tacchi峁�yale艣o'sti gu峁嚹乶urakta岣� 艣r墨dharmacandra岣� 蝉补办补濒补岣� kal膩bhi岣� |
nip墨ya yadv膩gam峁泃a峁� sudh膩y膩 尘补苍辞丑补谤补峁� no vibudh膩岣�smaranti || 2 ||
惫颈诲测腻 (辫补诲测腻)laye pr膩k峁� te'sminsubh膩峁�itama峁嚹乿aho |
lilekha lekhakac肠丑腻测腻峁� ratnadeva艣ca tadgir膩 || 3 ||
艣颈办丑颈-grah膩-'gni-candrairhi pramite vatsare vare |
grantho'ya峁� sa峁僰hyay膩khy膩ta岣� sahasratritaya峁� nanu || 4 ||鈥�

鈥淗aribhadra鈥� is also the name of a Bauddha scholar. ^[23] He has composed 础产丑颈蝉补尘补测腻濒补峁卥腻谤腻惫补濒辞办补. See 鈥淧redign膩ga Buddhist text on Logic from Chinese Sources鈥�.^[24]

However, we are concerned with the Haribhadras奴ri [Haribhadra Suri] who introduced himself as the spiritual son of nun 驰腻办颈苍墨. He used to introduce himself as 鈥�驰腻办颈苍墨 惭补丑补迟迟补谤腻 厂奴苍耻鈥�, i.e. a (spiritual) son of nun 驰腻办颈苍墨, at the end of his works. Whenever Haribhadras奴ri realized his own spiritual development, he considered it to be caused by a nun 驰腻办颈苍墨. In order to express his gratitude and regards for her, he decided to introduce himself as a spiritual son of nun 驰腻办颈苍墨. Since Haribhadras奴ri owed a lot to nun 驰腻办颈苍墨, he made her memorable forever. It is this spiritual son of nun 驰腻办颈苍墨 who used to put a word 鈥�viraha鈥� at the end of his many works. Among all the referred Haribhadras奴ris, 鈥�驰腻办颈苍墨 惭补丑补迟迟补谤腻 厂奴苍耻鈥� (a spiritual son of nun 驰腻办颈苍墨) seems to be the oldest one.

Footnotes and references:

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[1]:

鈥�Piva峁僩u墨e bambhapu峁嚹玡鈥濃�揚. 300, Part-2, a handwritten manuscript written in V.S. 1497 (=1440A.D.) and preserved at the Jain Bhandara of Samghvi Pado, Patana.鈥�

[2]:

(a) Municandras奴ri鈥檚 鲍辫补诲别艣补辫补诲补艣墨办腻.
(b) Sumatiga峁噄鈥檚 骋补峁嘺诲丑补谤补蝉腻谤诲诲丑补艣补迟补办补b峁沨at艣墨k膩.
(c) Ninth prabandha of 笔谤补产丑腻肠补苍诲谤补鈥檚 笔谤补产丑腻惫补办补肠补谤颈迟补.
(d) See lines: 16 to 20, p. 8, of 笔谤补产补苍诲丑补办辞峁�a composed by 搁腻箩补艣别办丑补谤补蝉奴谤颈.

[3]:

See line: 18, p. 8.

[4]:

See Introduction for birth 1 and 2 of 厂补尘补谤腻颈肠肠补办补丑腻, written by M.C.Modi; also see 顿丑奴谤迟腻办丑测腻苍补, introduction鈥揦VIII.

[5]:

厂补峁卥补谤补 苍腻尘补 bha艣o, tassa 骋补峁単腻 苍腻尘补 bha峁�峁璱峁嚹�.

[6]:

Part-1, 础苍别办腻苍迟补箩补测补辫补迟腻办补, edited by H.R.Kapadia, p. XXI, Introduction.

[7]:

atitaralamati岣� purohitobh奴nn峁沺avidito haribhadra苍腻尘补vitta岣� || 8 || 
   鈥�笔谤补产丑腻惫补办补肠补谤颈迟补

[8]:

eva峁� so pa峁冡笉ittagavvamuvvaham膩峁噊 haribhaddo 苍腻尘补 m膩ha峁噊|
   鈥揈xtracted from P. 5a, introduction to 顿丑补谤尘补蝉补峁単谤补丑补峁噄 by Muni Kalyanavijaya.

[9]:

See p. 9, introduction to 厂补尘补谤腻颈肠肠补办补丑腻.

[10]:

See India as Known to Haribhadra by R. S. Shukla.

[11]:

鈥�cakk墨dagu峁� haripa峁嘺ga峁� pa峁嘺ga峁� cakk墨峁嘺 ke savo cakk墨|
ke sava cakk墨 ke sava du cakk墨 ke sava cakk墨ya||鈥�

[12]:

haribhaddo bha峁嘺i bhayava峁� piu me bhavaviraho|
   鈥損. 300, 碍补丑腻惫补濒墨

[13]:

See Haribhadra鈥檚 Yoga Works and Psychosynthesis written by S.M. Desai (1983), p. 2.

[14]:

See Jacobi鈥檚 Introduction of 厂补尘补谤腻颈肠肠补办补丑腻.

[15]:

An article 鈥�峁�a岣峚dar艣补navett膩艣r墨haribhadras奴ri鈥� written by 鈥淚shwarlal Jain, published in Shree Jain Satya Prakash, .顿墨辫辞迟蝉补惫墨 础峁卥补, 7th Year. P.43,5th foot note.

[16]:

See Haribhadra鈥檚 Yoga Works and Psychosynthesis written by S.M. Desai (1983), p. 5.

[17]:

See 础苍别办腻苍迟补箩补测补辫补迟腻办腻 edited by H.R.Kapdia, Part-1, Introduction, P. XXII, 2nd Paragraph.

[18]:

鈥�gu峁嘺se峁嘺-aggisamm膩 s墨h膩峁嘺峁僤膩 ya taha pi膩putt膩|
sihi j膩li峁噄 m膩isu膩 dha峁嘺 dha峁嘺sirio ya pai bhajj膩 || 1 || 
jaya-vijay膩 ya sahoara dhara峁噊 lacch墨 ya tahappa墨 bhajj膩|
se峁嘺-vise峁嚹� pittiyautt膩 jammammi sattamae || 2 || 
gu峁嘺ca峁僤a-v膩峁嘺ma峁僼ara samar膩icca girise峁嘺p膩峁噊 ya|
egassa tao mukkho'峁嘺峁僼o a峁囜箛assa sa峁僺膩ro || 3 || 鈥�

[19]:

See Haribhadra鈥檚 Yoga Works and Psychosynthesis written by S.M. Desai (1983), p. 5.

[20]:

See 叠丑补诲谤别艣惫补谤补鈥檚 碍补丑腻惫补濒墨, p. 301a.

鈥�samappiya峁� ca s奴ri峁噊 lallige峁嘺 puvv膩gayaraya峁嚹佱箛a峁� majjh膩o jaccaraya峁嘺峁�, tadaj啷� joe峁嘺ya raya峁嚹玡 vi岣峢appei s奴ri bhittipa峁�峁璦y膩isu ga峁僼he|鈥�

[21]:

鈥�cira峁僯墨vau bhavaviraha s奴ri tti鈥�|
   鈥損. 301a, 碍补丑腻惫补濒墨

[22]:

Extracted from Haribhadrasuri Charitra of Hargovinda Das T. Sheth, pp. 1 and 2.

[23]:

Extracted from 础苍别办腻苍迟补箩补测补辫补迟腻办腻 edited by H.R.Kapdia, Part-1, Introduction, P. XXI.

[24]:

See Gaekwad鈥檚 Oriental Series Vol. XLIX, Introduction, note: XVII and XXV and also see History of Indian Literature Vol. II, p.354n.