Śrī Indrabhūti Gautama

Period: 607-515 BCE (Gregorian calendar), corresponding to 550–458 BCE in Vikram Samvat

Indrabhūti Gautama, the Gaṇadhara, systematically compiled, organized, and classified Lord Mahāvīra’s teachings, thereby giving permanence and structure to his divine speech

Introduction to Shri Indrabhuti Gautam

In the city of Gobbar, located in the Magadh region of Bharat Kshetra, lived a wealthy and virtuous Brahmin named Shandilya. His wife, Sthandila, was also known for her virtues. Indrabhuti Gautam was born in this very city. His mother’s name was Prithvi and his father’s name was Vasubhuti. He belonged to the Gautam lineage, with "Gautam" signifying his family and ancestral heritage. Vasubhuti was a devout follower of Brahminical traditions and highly proficient in Vedic knowledge.

Indrabhuti was born in 550 years before Vikram Samvat. He had two brothers Agnibhuti and Vayubhuti.

In a celestial realm, the soul of a queen was reborn as Gautam, Indrabhuti’s son. Another divine being, Gargya, was born as Agnibhuti, and the third, Bhargava (Vayubhuti), was born to the Brahmin’s second wife. The three brothers shared deep affection for one another and mastered all Brahminical disciplines, becoming experts in the Vedas and Vedanta.

Indrabhuti Gautam had a towering and influential personality. He taught five hundred students.

In Magadh, a renowned Brahmin named Arya Soumil led the Brahmin community and was highly respected throughout eastern India. He organized a grand Vedic ritual (yajna), inviting eminent scholars from across the region along with their disciples. The purpose of this ritual was to draw public attention toward Vedic philosophy. The leadership of this great yajna was entrusted to the celebrated scholar and master logician, Indrabhuti Gautam. Alongside Agnibhuti and Vayubhuti, eleven distinguished scholars participated. Thousands of citizens from Magadh came from far and wide to witness the event.

At that very moment, countless celestial beings were traveling through the skies near Vipulachal mountain, close to Rajgriha, showering flowers as they journeyed to hear the sermon of Lord Mahavir, the Tirthankara.

Seeing this divine procession from the yajna pavilion, Indrabhuti and the other scholars were thrilled and exclaimed, "The glory of our yajna has drawn these gods to accept our offerings!" But the celestial chariots passed overhead and continued onward. Everyone lowered their eyes in disappointment and wondered in astonishment, "Could it be that even these divine beings have fallen under some illusion? Why are they leaving the yajna pavilion?" Indrabhuti began chanting Vedic mantras loudly to impress the gods, but the celestial vehicles continued on their way. This wounded Indrabhuti’s pride. Upon learning that the gods were heading to Lord Mahavir’s Samavasaran (divine assembly), his heart grew heavy.

At that moment, Saudharma Indra, disguised as a Brahmin, approached Indrabhuti and said:

"Revered teacher! Your fame as a scholar is known throughout the land. The wisdom of the Vedas and Upanishads permeates your very being. You are a master of philosophy, logic, astrology, and Ayurveda. Yet I am unable to understand the meaning of a particular verse. I have come to you in search of its explanation. With your permission, may I recite it?"

Indrabhuti Gautam, moved by the humility of the young Brahmin, was pleased. He thought, "This one is eager to learn, respectful and disciplined. It is my duty to fulfill his curiosity."

Disguised as a humble Brahmin, Indra respectfully approached Indrabhuti and said:

Indrabhuti Said: "If I explain the meaning of this verse, you must become my disciple that is my condition."

The Brahmin agreed.

Indrabhuti pondered the verse for a long time but could not grasp its meaning. So he asked the Brahmin, "Where did you learn this verse? In which scripture is it found?"

The Brahmin replied, "I learned it from my Guru, Lord Mahavira, the Tirthankara. However, he has been observing silence for many days, so I could not ask him its meaning. I have heard of your reputation for years, which is why I came to you to understand this verse."

Indrabhuti Gautam was unfamiliar with concepts like the Panchastikaya, the six types of living beings (Jivanikaya), the five vows, five disciplines (Samiti), and five types of knowledge. He had doubts about the very existence of the soul. Faced with the possibility of being humbled by an ordinary Brahmin, he said, "Let’s go, I will explain the verse in your Guru’s presence. I want to demonstrate my scholarship to your Guru."

Hearing this, the Brahmin was secretly delighted and thought, "This is exactly what I wanted. My task is complete. Once he reaches Lord Mahavira’s Samavasaran, his pride will melt away and his doubts will be resolved."

As Indrabhuti walked toward the Samavasaran, a deep curiosity arose within him to understand the truths he had never grasped. His desire was no longer to win or lose, but to resolve his inner confusion. The time for his enlightenment had ripened.

Upon reaching the Manastambha and witnessing the divine aura of Lord Mahavira, Indrabhuti’s pride in his false knowledge dissolved. His ego softened into humility. Seeing the serene, detached expression of Lord Mahavira seated in the Gandhakuti, he felt immense reverence. "What divine tranquility! Surely, he is omniscient." His subtle doubts about the soul’s existence vanished. In the light of Mahavira’s Kevalgyan (omniscience), his delusion was destroyed, and he attained Samyagdarshan (right perception) and Samyaggyan (right knowledge).

He resolved, in body and mind, to become Nirgrantha. Humbly bowing at Mahavira’s feet, Indrabhuti Gautam accepted the path of restraint and took Digambara Diksha. Indra joyfully led him to the assembly of monks. As he bowed to Lord Mahavira and took his seat, a divine sound "Om" emerged from Mahavira’s entire being.

This miraculous Divyadhvani (divine discourse) filled the Samavasaran with bliss. All beings present were immersed in joy. Hearing the ineffable essence of consciousness, many attained Nirvikalpa realization and pure Samyagdarshan.

Indrabhuti Gautam became the leader of monks endowed with the Ratnatraya (three jewels of Jainism). He attained Manahparyaygyan and became the chief Ganadhara (head disciple) of Lord Mahavira. He mastered the twelve Angas and became a Shrutakevali. He received many great spiritual attainments.

Gautam Ganadhara compiled Mahavira’s teachings in a structured and categorized form, giving permanence to his words. He composed the twelve Angas in a single Antarmuhurta (less than 48 minutes). This sacred day Ashadh Krishna Ekam (or Shravan Krishna Ekam) marked the origin of the Jain Dharmateerth.

Lord Mahavira attained Kevalgyan on Vaishakh Shukla Dashami, and his divine discourse began on the 66th day thereafter. Witnessing Indrabhuti Gautam’s profound transformation, Indra shed his Brahmin disguise and bowed at Gautam Ganadhara’s feet in his true celestial form.

Acharya Veersen explained that the 66-day delay in Mahavira’s discourse was due to the absence of a suitable Ganadhara. Even Indra could not find one earlier due to the lack of Kaal Labdhi. Since Kaal Labdhi is a natural phenomenon, it cannot be questioned or reasoned.

Thus, at the age of fifty, Indrabhuti Gautam embarked on the path of liberation. He became a profound philosopher, a rare spiritual yogi, a dedicated ascetic, and a compassionate guide for noble souls.

News of his initiation spread like lightning across Magadh. Hearing of his renunciation, scholars like Agnibhuti and Vayubhuti arrived at Vipulachal with their disciples. Upon arrival, their hearts transformed, and they too took Digambara Diksha at Mahavira’s feet. Agnibhuti became the second Ganadhara, and Vayubhuti the third.

For thirty years, Lord Mahavira delivered divine discourses, guiding countless souls toward peace and enlightenment. With only three years, eight months, and fifteen days left before the start of the fifth era (Pancham Kaal), Mahavira ceased his travels and speech two days before liberation.

On Kartik Krishna Chaturdashi, before dawn on Amavasya, Mahavira transcended the thirteenth spiritual stage and entered the fourteenth - Ayogakevali. In a moment, he departed from Pawapuri and reached the realm of liberated souls (Siddhalaya).

Gautam Swami reflected, "For thirty years I lived with my Lord, and now he has attained Nirvana while I remain bound. Today, I must complete my spiritual practice." Immersed in deep meditation, he experienced the essence of consciousness and attained Kevalgyan. He became an Arhant Kevali and omniscient.

On the same day, his disciple Sudharmaswami became a Shrutakevali. Gautam Swami led the Jain monastic order for twelve years as a Kevali. Many attained knowledge through his guidance. He attained Moksha at the age of 92 in Veer Samvat 12. On the day of his liberation, Sudharmaswami attained Kevalgyan.

For the story of Gautam Swami’s previous birth, refer to Bodhi-Samadhi-Nidhan, Chapter 1.

Acharya Sudharmaswami (also known as Lohaacharya I)

In revered texts such as Jayadhavala, Tiloyapannatti, and Shrutavatar by Indranandi, the name Lohaacharya is replaced by Sudharmaswami. He was endowed with seven types of extraordinary spiritual powers (Riddhis) and had mastered the entirety of Jain scriptural knowledge (Shrutajñāna). Through his nectar-like sermons, he dispelled the darkness of ignorance from the hearts of the masses.

Introduction to Sudharmaswami

In the city of Samvahan in Magadha, King Supratishtha ruled with righteousness. His virtuous queen, Rukmini, bore a son named Sudharma - sharp-witted, foremost in learning, master of scriptures and arts, a delight to the noble, and a source of fear to enemy princes - a true warrior in spirit.

One day, upon hearing of the auspicious arrival of Lord Mahavira in his divine assembly (Samavasarana), King Supratishtha, along with his family, went to pay homage and receive the nectar of dharma. As soon as he beheld the serene and radiant Lord Mahavira, the king was overwhelmed with joy - just as a pauper would be upon finding the wish-fulfilling gem (Chintamani). He praised the Lord in many ways and took his seat with reverence.

At that moment, fulfilling the ancient prophecy "bhavibhāgana Vacajogevasāya," the divine voice (Divyadhvani) of Lord Mahavira resounded like a thunderous roar of consciousness.

In that Samavsharan, the king heard:

"O noble souls! The nature of the soul is unfathomably glorious. Every soul is inherently divine. With right effort, one can manifest that divinity even in this embodied state. Alas! This soul has long been intoxicated by the pleasures of the five senses and forgotten its true nature. Just as fire is never satisfied by fuel, the thirst for sensory pleasures is never quenched by indulgence."

"O awakened beings! Life is fleeting. This is a rare and precious moment to pursue self-realization. To waste this opportunity-akin to the Chintamani on bodily pleasures is like burning a jewel to make ash. Awaken! Awaken! The priceless chance for spiritual upliftment is slipping away."

These words, roaring with the majesty of consciousness and the futility of worldly pleasures, stirred the soul of King Supratishtha. Renouncing all attachments, he became a naked, detached Digambara monk. Blessed was he! He later became the fourth Ganadhara (chief disciple) of Lord Mahavira. His spiritual capacity and heroic renunciation astonished all who witnessed it.

Seeing his father adorned with the liberating Jindiksha, Prince Sudharma too felt the stirrings of renunciation. He reflected:

"I have wandered endlessly through countless lives, indulging in pleasures and ruling kingdoms, yet never attained the sovereignty of consciousness. Now, in this human birth, the auspicious moment of spiritual marriage with liberation has arrived. I shall accept the Jain initiation today."

Thus, Sudharma too embraced the path of renunciation.

With a disposition as unattached as the sky and as pure as the wind, Muni Sudharmaswami wandered with his monastic community. Wherever his feet touched, the earth was sanctified. Even wild animals in the forest, seeing his tranquil presence, abandoned their enmity.

Equanimous toward friend and foe, gold and glass, palace and cremation ground, Sudharmaswami arrived at the royal gardens of Rajagriha. His presence made the forest bloom like spring.

Later, while wandering with his monastic group, he reached Dharmapur in Ugradesh and settled in a nearby grove for spiritual practice. The local king, Yama, had many queens. From Queen Dhanavati, he had a son named Gardabh and a daughter named Kaunika. His other queens bore five hundred sons virtuous, affectionate, and detached from worldly life. His minister, Dirgha, was wise and politically astute.

Upon hearing of Sudharmaswami’s arrival and seeing townsfolk heading to worship him, King Yama, puffed with pride in his limited knowledge, approached the monks with scorn. His arrogance led him to spiritual ruin.

"To slander the virtuous is to slander dharma itself," the text warns. As a result, King Yama’s intellect collapsed in an instant. He realized the impermanence of worldly knowledge and the futility of ego. Repenting deeply, he circumambulated Sudharmaswami thrice and bowed with humility, yearning to hear the sermon.

Sudharmaswami, moved by compassion, spoke:

"Ah! Your soul is so divine it could make you forget the entire world. Yet you, master of three worlds, weep in attachment! Turn your gaze from the fire of passion to the ocean of bliss. Forget attachment. Forget even the notion ‘I am this body.’ In the presence of the eternal, what value has the fleeting? These words could awaken even the dead!"

King Yama drank the nectar of this sermon and was filled with peace. Realizing the transience of his state, he renounced his kingdom, gave the throne to Gardabh, and accepted Jain initiation with his five hundred sons.

On the day Gautamaswami attained liberation, Sudharmaswami attained omniscience (Kevalgyana). He became an Arhant and remained in that state for twelve years (from Veer Nirvana Samvat 13 to 24, i.e., 515 BCE to 503 BCE). He attained final liberation on Mount Vipulachala in Veer Nirvana Samvat 24 (503 BCE).

The Last Kevali: Shri Jambuswami

Jambuswami was the son of merchant Arhatdas of Champanagari, and his mother’s name was Jindasi. Before his conception, his mother saw five auspicious dreams: an elephant, a lake, a sacred grove, a smokeless flame, and a Jambu fruit. These dreams foretold the birth of a glorious son, bringing immense joy to her.

From childhood, Jambukumar was serious, detached, and valiant. As the son of a prominent merchant, he held an esteemed position in King Shrenik’s court and society. Once, he subdued a frenzied elephant, and impressed by his bravery, four wealthy merchants Sagaradatt, Kuberadatt, Vaishravan, and Dhanadatt decided to marry their daughters Padmashri, Kanakshri, Vinayshri, and Rupshri to him.

Although Jambukumar had resolved to renounce worldly life after hearing a monk’s sermon, his parents arranged his marriage to keep him bound to family life. The four beautiful and intelligent brides tried to captivate him with their charm and grace, but Jambukumar remained steadfast like Mount Meru. That very night, a thief named Vidyutchar entered his palace to steal, but upon hearing the conversations of Jambukumar and his newlywed wives, and witnessing his deep detachment, the thief too was inspired and joined Jambukumar in Lord Mahavir’s religious assembly to take initiation.

The four virtuous women also turned away from worldly desires and accepted renunciation, becoming Aryikas (female ascetics). Jambukumar’s mother became an Aryika, and his father adopted the vows of a monk. Thus, the entire environment became deeply infused with renunciation.

Jambukumar, now a monk, immersed himself in spiritual practice. At a place called Chaurasi in Mathura, he performed intense austerities. On the day his guru, Kevali Lord Sudharmaswami, attained nirvana, Jambuswami attained Kevalgyan (omniscience) and became an Arhant Sarvajna (fully enlightened being). As the last Kevali, Shri Jambuswami preached the Jain dharma across regions from Magadh to Mathura for 38 years. Finally, in Veer Nirvana Samvat 62 (465 BCE), he attained nirvana. After Jambuswami, no further Kevalis appeared.

After the Nirvana of Tirthankara Mahavira, the sequence of Anubaddha Kevalis (successive omniscient beings) is as follows: -

These three Kevalis carried forward the Jain dharma after Mahavira’s liberation, preserving and propagating his teachings for a combined span of 62 years.