Fleet does not believe in the above tradition and considers this Bhadrabāhu as Bhadrabāhu- II mentioned in ‘ Saraswati Gaccha Patravali’ as becoming the head of Digambaras in 53 BCE, with his disciple named Guptigupta succeeding him in 31 BCE. The Mudra-Rakshsa speaks of Jains having prominent positions at court of Pataliputra and the employment of a Jain minister by none other than Chanakya – an uncompromising champion of Hindu dharma. The influence of Jainism had already penetrated into Pataliputra during the time of Nandas, who had Jain leaning and Jain ministers. There is also no evidence to disprove the fact taken for granted without the need of any argument or demonstration by all Jain writers that Chandragupta became a convert to their religion. His abdication is an adequate explanation of his disappearance at such an early age ( when he must have been under fifty).” Smith points out that it is the Jain tradition alone which explains Chandragupta’s unexpected exit from the throne at a time when he was comparatively young & at the height of his power.ĭr Smith says: ” the only direct evidence throwing light on the manner in which the eventful reign of Chandragupta Maurya came to an end is that of tradition. Depiction of 16 Dreams of Chandragupta at Sravana Belgolaĭr. It was only with Bhadrabāhu that the Digambaras separated from the Svetāmbaras. The Jain community was undivided for long. This story of the famine in Magadha is the initial fact of Digambara tradition. Moreover, the facade of this basti or temple which is in the form of perforated screen, contains 90 sculptured scenes depicting the lives of Bhadrabāhu & Chandragupta. To add to the above epigraphic evidence, a smaller hill at Sravana Belgola is called ‘Chandragiri’, because Chandragupta lived & performed his penance there. Two inscriptions of about 900 AD near Srirangapatnam describe the summit of a hill called Chandragiri as marked by the footprints of Bhadrabāhu & Chandragupta munipati.Ī Sravana Belgola inscription of 1129 AD mentions Bhadrabāhu ‘ Srutakevali’, and Chandragupta who acquired such merits that he was worshipped by forest deities.Īnother inscription of year 1432 AD speaks of Bhadrabāhu & Chandragupta, the fame of whose penance spread into other words The oldest inscription of 600 AD associated “the pair ( yugma), Bhadrabāhu along with Chandragupta muni.” 7th century Kannada inscription at Sravana Belgola
This tradition has been recorded in local inscriptions & monuments. Chandragupta BasadiĬhandragupta, became the chief disciple of Bhadrabāhu, attended him at his death at Sravana ( Sramana) Belgola, where he lived on for some years till he died of ‘Sallekhana’ according to Jain practice. A Kannada work named Munivamsā bhudaya of 1650 AD andĪll these above works agree to the main point that as a results of a severe famine in Magadha, Chandragupta ” the king of Pataliputra” (Rājāvali Kathe), abdicated the throne in favour of his son & followed Bhadrabāhu as his disciple.Bhadrabāhu Charita by Ratnanandi in 1450 AD.Brithakathā Kosa by Harisena in 931 AD.These traditions are recorded at least 1,000 years after Chandragupta’s death and are : A Medieval relief at Sravana Belgola, depicting Chandragupta
Sravana Belgola TraditionsĪccording to this theory, Chandragupta abdicated and followed the Jain monk a named Bhadrabahu towards South & settled at a place called Sravana Belgola. This theory is the only working theory which explains the disappearance of Chandragupta, when he was at the height of power. The theories of Chandragupta’s abdication, and becoming a Jain monk is there.
Possibly, the greatest king of India abdicated after a reign of 24 years, in 298 BCE, when he was under 50 years old.