The Doctrine of the Jainas, Described after the Old Sources c6.243.3

c6.243.3

In their *paṭṭāvali*² the Kharatara, too, appear beyond the time of Uddyotana just as the formation of the above mentioned 84 gacchas is said to go back to the same number of Uddyotana's pupils who are said to have been blessed by him individually in a ceremony before he died.³ One of them, and hence the first Kharatara-Sūri proper, was Vardhamāna (till s. 1088)⁴, by origin a *caityavāsin*, who were energetically attacked by his own pupil, Jineśvara (s. 1080), as we have seen in § 31. This report of the Kharatarasa, however, Dharmasāgara⁵ declares to be false owing to historic dates,⁶ and he refutes the statements it contains also elsewhere. Acc. to him it was Jinadatta (s. 1204) who came to be the first Kharatara, and it is said that his activities equally account for his further names⁷: Cāmuṇḍika, because Jinadatta dedicated a prayer to Cāmuṇḍā, and Auṣṭrika, because he fled on a camel. As to the peculiarities of the Kh. we hear of them from Jinadatta himself by an *Utsūtrapadāghāṭanakulaka* (30 G.), by a Sāmāyārī, and again, most comprehensively, from Dharmasāgara in his Auṣṭri-kamatotsūtrodghāṭanakulaka commented by himself (18 G.)¹. By a change of the sign the last small text implicitly teaches us to know the standpoint of the Tapās. The various points of divergence scarcely concern anything but irrelevant matters of praxis.