Acharya Hasti Mala
In V.N. 1423 (Vikram 953) Ācārya Rāmasena of Digambara practices, started Māthura congregation in Mathura. He initiated a number of beliefs which were different from the fully prevailing practices in Digambara tradition. Two of such prominent practices of Ācārya Rāmasena are given below.
First practice: There is no need for the monks to keep whiskbrooms of any type, be they made of peacock feather etc. He ordered his fellow monks not to keep any type of whiskbrooms. Therefore his Māthura congregation became popular as Congregation without whisk brooms.
From scriptural writings, it is definitely proven that the monks, to follow the Ahiṃsā (non-violence) vow of the five major vows of monks (male and female both) fully, are required to keep a whiskbroom and a mouth covering cloth as essential instruments to observe monkhood. In scripture like holy texts of Digambara tradition also, all monks, except tīrthaṃkaras, from the early period are required to keep a whiskbroom and a water-pot (Kamaṃḍalu) to practice the five major vows fully.
Second revolutionary practice: Ācārya Devasena in his composition 'Darśanasāra' says that the founder of Māthura congregation, Ācārya Rāmasena, has stated that to imagine Bhagwan Jineswara in any of his idols and with such imagination, to worship or bow before that idol, amounts to false / wrong or prevented belief (Samyaktva Prakruti Mithyathva).
This way Ācārya Rāmasena tried to give a turn to the prevailing popular belief and practice of form-worship and suggested formless spiritual meditation / worship.
As per the above cited writings of Ācārya Devasena, Alongwith instructing their followers to observe above practice, it also asks its followers and devotees to stay in religious rest homes built by Māthura congregation only and totally avoid other places. Ācārya Devasena also cites the tendency bred in the minds of their followers to consider Ācārya Rāmasena as supreme only and not anybody else. In 'Darśanasāra', Ācārya Devasena has also written that Ācārya Rāmasena impressed on his followers to avoid ācāryas and monks of other congregations, temples etc and develop a feeling of attachment towards ācāryas and monks and laymen of Māthura congregation only. Such mention is found in Darshansar by Acharya Devsen.
A verse in Nītisāra mentions that it considers Māthura congregation as pseudo Jain congregation only Alongwith some of the other congregation.
Acārya Siddhaṛṣi pontiff
We have been hearing the popular saying that even neither iron changes to gold when it comes in contact with pārasa-stone; however none of us has seen either pārasa-stone or iron getting converted to gold. However, even a very ordinary person, when in company of holy monks becomes from ordinary to supreme (Jina) person or from a human being to great human being (mahātmā) or from ordinary persons (Nara) to God (Nārāyaṇa). Such incidences abound not only in scriptures containing sermons of omniscient lords but holy texts composed by ācāryas also.
A great scholar of spirituality, a great poet and a great ācārya all in one is Siddhaṛṣi. His life sketch is a glowing example of the unique and unthinkable miracle of the company of monks and holy people converting a low gambler to Siddhaṛṣi and his becoming the owner of immortal wealth of the trio of jewels (ratnatrayī).
Siddhaṛṣi was born in the early part of Vikram 8th century in the historical town and capital of Gujarat, Śrīmāla (present Bhīnamāla) in a principled and religious Amātya family. His grandfather Suprabha (Suraprabha) was the chief Amātya of Gujarat state. Chief Minister Suraprabha had two sons named Datta and Śubhaṃkara. Both brothers were counted amongst the super-rich and philanthropists of Gujarat state. Māgha was the son of Datta and Siddha was the son of Śubhaṃkara. The great poet Māgha had deep friendship with Dhārāpati Bhoja, a profound devotee of Saraswati. Māgha became famous as a great poet. He composed a great a grand poem 'Śiśupāla vadha' and earned the most distinguished place amongst contemporary poets.
Like his elder cousin Māgha, Siddha was also bestowed with the unique talent of composing poetry. While Māgha became famous as a great poet by composing a voluminous poem 'Śiśupāla vadha' and earned the most distinguished place amongst contemporary poets; Siddha, after purifying himself of all ill acts, composed 'Upamiti bhava prapaṃca kathā', having all attributes of a grand poem as well as full of spiritual discourses and a lighthouse for the inquisitive of spiritualism. He earned in the process a unique and immortal position amongst literary and spiritualism worlds. He considered except spiritualism all other skills as useless.
Siddha was born to Lakṣmī, religious wife of Śubhaṃkara who was the younger son of Suraprabha, the prime minister of King Varma Lāta of greater Gujarat in its capital city called Śrīmāla in early part of Vikram 8th century. Śubhaṃkara was very rich and philanthropic. Hence the child was brought up with lot of affection in all luxuries and comforts of life. The father made all arrangements for his education when he achieved the proper age. High intellect Siddha acquired a number of skills by the time he entered youth.
Siddha Kumāra was the only son of his very rich father. Due to the bad company of some self-centred bad friends, he developed the ill habit of gambling. He became so involved in gambling that he started coming very late at night to his home. His wife used to keep awake all night waiting for his return. By staying awake night after night, his wife became weaker and weaker by the day and fell ill.
Seeing her deteriorating health, Lakṣmī got worried and one day asked her daughter in law the reason for ill health. After lot of insistence by mother in law, his wife told the entire truth. The mother in law consoled his wife and asked her not to worry as she would manage everything.
That night Lakṣmī was waiting for the return of her son. In the fourth quarter of the night when Siddha returned home and requested the door to be opened for his entry; Lakṣmī in a terse voice said, 'Is this the time for the return to home? The doors of civilised people are not kept open for all night.'
In a tone accepting his guilt Siddha asked, 'Mother, then where else should I go now?'
Thinking that if she does not open the doors tonight, her son will become all right, she said, "Go to the place which keepsits doors open all night.'
Taking this as an order from his mother and without uttering any word, he turned away from the door of his house and went towards the centre of Śrīmāla city looking for homes on both sides of the street. He saw all the homes had their doors shut and none was open at that time. Looking for a house with open doors, he walked from lanes to by-lanes. Finally Siddha's eyes found a house whose doors were open completely. Siddha entered that home. It was a Jain Upashraya. He saw a Jainācārya with his disciples there. All the monks were awake and busy in their spiritual contemplations.
Sheer sight of those contemplating and peaceful monks filled Siddha Kumāra's heart with indescribable peace. He experienced the difference in his life and those of the monks. He cursed himself and felt that he is occupied by vices and hence earning ill repute in this life and unbearable pains in the future life. It is a result of great meritorious karmas of past life that I had the privilege of having a sight of these monks who are busy in self and others' purification and beneficiation.
Thinking so, Siddha Kumāra went towards the ācārya sitting on his seat and paid obeisance with firm belief by bowing at his feet.
In a posture of blessing, ācārya lifted his hand and asked, 'Son! Where do you live and what brings you here?'
In response Siddha Kumāra told the ācārya, everything as it is from the beginning and expressed his deep satisfaction by meeting him. He further said, 'I have now decided firmly to spend the rest of my life serving you. Finding you, he one who takes us across the world of transmigration, I do not wish to go anywhere now.'
Seeing the humility, personality and speaking style, when the ācārya thought using his knowledge and became very happy in his heart. He found all the traits of being a great and influential preacher of Jainism in the newly arrived youth.
Addressing Siddha Kumāra in affectionate tone, ācārya said, 'Son! Only those people can live with us who accepts dress like us. Without accepting the practice of Śramaṇa religion, no one can stay with us. It is very difficult for a selfish person like you to practice Śramaṇa religion.' Telling all this, the Ācārya then told that the life of a monk is very difficult and like walking on the edge of a sword, it is difficult, not practical and intolerable.
Listening to the talks of ācārya, Siddha in a very self-restrained, firm and humble tone requested, 'Are the pains resulting from the practice of Śramaṇa religion severer, and more difficult than the definite and pitiable pains resulting from vices? Self-restraint is in fact admired by the whole world. O Lord! It is my firm belief that pains of practicing monkhood are almost nonexistents compared to the pains resulting from vices. O Lord! I have firmly decided that I now wish to finish all of my pains forever. Hence please initiate this downtrodden into Śramaṇa monkhood and permit me to stay in your feet. Please make me feel blessed by putting your hand on my head.'
Listening to all this, the ācārya felt extremely pleased in his heart. He felt overjoyed to find an able disciple. He told Siddha, 'Son! We do not accept anything which is not donated to us. To be initiated by us, you must obtain the permission from your parents and wife. Till then please have patience. Accepting the advice of ācārya as worthy, Siddha stayed in the monastery.
On hearing the entire episode from his wife the next morning, Śubhaṃkara left his home in search of his son and arrived at the monastery. On seeing his son in a peaceful and contemplating posture, he asked him to return home. But Siddha Kumāra told him his firm decision to spend the rest of his life with ac. The father tried to convince the son to enjoy the worldly wealth and pleasures now. If you wish to be free from this world of transgression then you should first let a son to inherit our family be born and then you accept the monkhood. But no allurements, attachments, delusions or worldly dramas could detract Siddha who had already made affirm determination of achieving the perfection (Siddha). He repeatedly requested his father to give his permission to his teacher to initiate him into Śramaṇa monkhood.
Having realized fully in his mind that Siddha is neither angry nor frustrated and he is endowed with complete detachment from the world and no worldly power can change his path of detachment to worldly life and finding no other alternative, Śubhaṃkara humbly requested the ācārya, 'O brother of the world! Please initiate my inquisitive and diligent son into Śramaṇa religion and keep him in your shelter forever.'
Accepting the request from Śubhaṃkara, the ac found an auspicious date and time and initiated Siddha into Śramaṇa monkhood.
After his initiation, Siddhamuni faithfully practiced the five major vows given by his guru Gargaṛṣi for his whole life. Also his guru's orders as topmost in his heart, Siddha observed severe penance and side by side deep study of the scriptures. Endowed with sharp intellect, Siddhamuni achieved complete knowledge of logic, grammar, astrology, mathematics, law etc all subjects and he became a very learned expert of scriptures. After studying the logic text of different religions, he developed a strong desire to study Buddhists logic texts deeply. On a suitable day, he presenting himself in the service of teacher, he expressed his desire to go to a distant Buddhist monastery to learn Buddhist logic and sought his permission to do so.
Using his knowledge of relativity, Gargaiṛṣi said to Siddhaṛṣi,' Son! Not to be contented with gaining more education is an auspicious sign. However, from your proposal, I am developing a feeling that the bad logic and pseudo middle term, you may develop pervert views. The result of this education will be that your belief in Jainism will be reduced and your belief in Buddhism will grow. Thus the entire merit earned by you so far by practicing the five major vows till now will go waste. All the meditation performed by you will also go waste. Under such circumstances, I advise you to please take out from mind the idea of going to Buddhist school to learn their logic science. Still if this idea of going to a Buddhist school does not get out of your mind, then please take a vow in front of me to come back to me once after completing your studies. I will then present to you this whiskbroom myself, which are a sign and an implement to practice the major vow of nonviolence and major vows.
Hearing so from the mouth of his teacher Siddhaṛṣi said, 'O seer! No worthy disciple can ever leave his guru like that. I take a vow now in front of you that if my mind, even like the mind of an intoxicated person, for a moment gets distracted; still I will come to you and present myself in your service.
Taking the vow thus and obtaining his teacher's permission, Siddhaṛṣi left that place and wandering through many places, villages etc finally reached the famous Buddhist school called Mahābodhi. After getting himself admitted as a student in school, he started learning Buddhist philosophy. Being an intelligent student, he learned Buddhist philosophy quickly and acquired deep expertise in the same. Siddhaṛṣi started being counted as an expert Buddhist scholar.
The news of deep knowledge and expertise of Siddhaṛṣi reached throughout the Buddhist congregation.
High level expert scholars, managers, and ācāryas of Bauddha congregation had deep consultations in secret on 'This Siddha is in fact a unique, glorious human jewel like a Cintāmaṇi. Somehow if he can be initiated into Buddhist monkhood, then Buddhism can make all round progress.
Hence, somehow using all types of material inducements, encouragements, sweet talks, plotting etc, they were able to make him accept initiation into Buddhist monkhood.
Siddha achieved that highest level of citation by the Buddhist school which had not been bestowed on any one before. Then the entire Buddhist congregation unanimously proposed to Siddha that it is essential for them to anoint siddha as the ācārya of the congregation. Hence he should accept to organize a function anointing his to this post.
Immediately Siddha remembered the promise he made to his guru. He therefore requested the Buddhist congregation, 'While coming here for studies I had vowed before my Jain guru to come and meet him after completing my studies at least once. All philosophies accept it to be a great sin to break avow. Hence please allow me to go to my guru at least once. This is my humble request to the congregation.'
Members of the congregation agreed to let Siddha go to his guru once and return thereafter.
On reaching his guru, Siddha neither paid obeisance to his guru nor touched his feet. Standing like a statue in front of the guru, and in a rude posture asked his guru, 'Are you all right sitting on a high place?'
Seeing such acts of his disciple, Gargaṛṣi started thinking, 'This intelligent and humble disciple had been misled and made a pervert by Buddhist (Saugata) scriptures pervert logic. Now only a supernatural effort can bring him back on the right path again. It is the only thing beneficial for the congregation. Otherwise his joining Buddhist congregation will be an irreparable loss to Jain congregation.
Immersed in such thoughts, Gargaṛṣi stood up from his seat and went towards his disciple Siddhaṛṣi. He made him sit on the seat with lot of affection. After this placing Lalitavistarāvṛtti by Hari Bhadra Sūri in his hands he said, 'O son! I am going to the temple for worship and shall return soon. Till then please study this text.'
Siddhaṛṣi started reading Lalitavistarā. As Siddhaṛṣi kept on reading one after the other page of Lalitavistarā, so the impact on his mind of Buddhist pervert logic disappeared like camphor in the fog of winter sun. Siddhaṛṣi was not able to read quarter of Lalitavistarā that all misconceptions created by Buddhist scriptural logic disappeared. He started repenting for his misbehaviour towards his guru. He kept on cursing himself and thought, 'Oh! I was going to such a grave mistake without proper thinking. I was in fact making a grave mistake by accepting a glass stone in place of Cintāmaṇi. In will repentance from my guru for this and life for the rest of my life under his protection. This text Lalitavistarā had removed all doubts and misconceptions in my mind.'
While Siddhaṛṣi was immersed in such thoughts reading Lalitavistarā, then his guru Gargaṛṣi returned from the monastery. He gazed at Siddhaṛṣi studying Lalitavistarā and felt very happy internally.
Hearing the sound of his guru, Siddhaṛṣi stood up all of a sudden and putting his head at the feat of his guru started seeking forgiveness for his rude behaviours.
Seeing his disciple burning in the fire of repentance, Gargaṛṣi in sweet and encouraging tone comforted Siddhaṛṣi. On insistence of Siddhaṛṣi, Gargaṛṣi did give correct repentance to him. After purifying his self from repentance, Siddhaṛṣi started practicing right conduct and received from knowledge by being always in the company of his guru. Soon became the favourite of all.
Experiencing unlimited happiness over the growing qualities of his disciple Siddhaṛṣi, Gargaṛṣi anointed Siddhaṛṣi, in front of the four fold congregation, to the post of ācārya and handed over all responsibilities of running the gaccha on his strong shoulders. After anointing his chief disciple Siddhaṛṣi to the position of ācārya, Gargaṛṣi went to the forest and started observing sever penance of month long fast. Thus observing sever penance becoming severer by the day and contemplating on the self, Gargaṛṣi accepted santhārā and the pious death ritual (pādopagamana) and in died samādhi after completing his mortal human mode.
On the other hand, after being anointed as ācārya, Siddhaṛṣi started enhancing the working of his gaccha. Era of Siddhaṛṣi was the era of texts. Seeing the growing influence of Siddhaṛṣi, other religions and philosophers started sending invitations and challenges to him for scriptural discourses and debates. Accepting such challenges, he even had many scriptural debates with great scholars at many places. By defeating many celebrated scholars in debates, He unfurled the flag of Jainism on this land of Āryas. He also got a number of religious projects executed.
Udyotana Sūri has called Ācārya Hari Bhadra Sūri as 'Doctrinal guru' while Siddhaṛṣi called him as his knowledge provoker (Bodhakaro guru). In this confusion, author of 'Prabhāvaka caritra' considered Siddhaṛṣi, who existed 128 years after Udyotan Sūri both as co-disciples of Ācārya
Hari Bhadra Sūri and wrote that Siddhaṛṣi wrote the first vṛtti on the then popular scriptural text 'Upadeśamālā' by Dharma Dāsa gaṇi and started serving the Jain literature. Further Sid showed his 'Upadeśamālā vṛtti' to his contemporary Udyotana Sūri who is the author of Kuvalamālā.
Encouraging his contemporary monk Siddhaṛṣi belonging to the same guru, to write some original texts, Udyotana Sūri said, 'It is no use to write on texts written by others. By writing texts such as 'samarāicca kahā', the author also becomes immortal.'
Encouraged by such suggestions, Siddhaṛṣi composed 'Upamiti bhava prapaṃca kathā', text of the highest standard of spiritual text. It is a jewel of Jain literary world and is full of study material for achieving the ultimate objective of spiritual purification and to be studied till the end. This episode of encouragement is not possible at present; still 'Upamiti bhava prapaṃca kathā' jewel of spiritual text crossed the limits of the scriptural knowledge of Siddhaṛṣi. Siddhaṛṣi's name became immortal in the annals of Jain literature.
At present the following four texts by Ācārya Siddhaṛṣi are available:
- Upamiti bhava prapaṃca kathā
- Candra Kevalī caritra
- Upadeśamālā vivaraṇa
- Siddha Sena Nyāyāvatāraṭīkā
Out of these four compositions of Siddhaṛṣi, 'Upamiti bhava prapaṃca kathā' is of such a high standard spiritual text that it will have the flag of Siddhaṛṣi's scholarly imminence keep flying as long as the influence of Jainism exists.
He was not a scholar of high eminence of Jainism but of other Indian philosophies such as Mīmāṃ Śaka, Vaiśeṣika, Sāṃkhya and Bauddha as well.
