256 SKETCH OF THE 



If it be not in their power to shun these more subtle destroyers of life, let 

 those who desire so to do, avoid at least the commission of all gross 

 offences." 



When Mahavira's fame began to be widely diffused, it attracted the 

 notice of the Brahmans of Magadhd, and several of their most eminent 

 teachers undertook to refute his doctrines. Instead of effecting their 

 purpose, however, they became converts, and constituted his Ganadharas, 

 heads of schools, the disciples of Mahavira and teachers of his doctrines, 

 both orally and scripturally. It is of some interest to notice them in 

 detail, as the epithets given to them are liable to be misunderstood, and 

 to lead to erroneous notions respecting their character and history. 



This is particularly the case with the first Indrabhuti, or Gautama, 

 who has been considered as the same with the Gautama of the Bauddhas, 

 the son of Mayadevi, and author of the Indian metaphysics.* That any 

 connexion exists between the Jain and the Brahmana Sage is, at least, 

 very doubtful ; but the Gautama of the Bauddhas, the son of Sudhodana 

 and Maya, was a Kshetriya, a prince of the royal or warrior caste. All the 

 Jain traditions make their Gautama a Brahman, originally of the Gotra, 

 or tribe of Gotama Rishi, a division of the Brahmans well known, and 

 still existing in the South of India. These two persons therefore cannot 

 be identified, whether they be historical or fictitious personages. 



Indrabhuti, Agnibhuti, and Vayubhuti, are described as the sons of 

 Vasubhuti, a Brahman of the Gotama tribe, residing at Govara, a village 

 in Magadha: from their race, Hemachandra, in the Commentary on 

 the Vocabulary, observes, they are all called Gautamas. Vyakta and 



* R. A. S. Transactions, vol. I. p. 538. 



