Teachers of Heterodox Sects Buddhism and Jainism in eyes of Puranas

Author(s): N P Joshi
Publisher: Z_Nirgrantha_1_022701.pdf and Nirgrantha_2_022702.pdf and Nirgrantha_3_022703.pdf
Catalog link: https://jainqq.org/explore/269006/1

Page #1

TEACHERS OF THE HETERODOX SECTS - BUDDHISM AND JAINISM - IN THE
EYES OF THE PURĀŅAS (VIŞŅU, ŠIVA, AND BẠHASPATI)
N. P. Joshi
The Purāņas are orthodox by nature and were written with the view on expanding the basic concepts of the Śrutis (Vedas) and the Smrtis*. At the same time, their encyclopaedic aspect is equally important. Though traditionally attributed to Vyāsa, their authorship is collective, done by different persons flourishing in different regions and periods. That is why none of the 18 Purānas, as are found at present, can safely be dated to one particular age. Every Purāna is likely to contain some ancient material traditionally handed over to its authors, which they presented either in toto or in some new form with fresh additions or deletions. Therefore, it is safer to ascertain dates of particular portions in the Purānas when using them.
Since Jainism and Buddhism did not conform to the orthodox views of the Puranas, they were regarded as heterodox sects, which questioned the very authority of the Śrutis and the Smitis and also of the Varnāśrama-dharma, the very basis of the orthodox society. Naturally, the founders and the doctrines of these two sects, which were a part and parcel of the ancient Indian society, went against the basic views and ideas of the Purāņas; however, it was not possible to ignore thein altogether. It is, therefore, interesting to see how the Purāṇas managed to swallow this hard pill without causing any damage to their orthodox set up.
The Purānas in general mention the two faiths Buddhism and Jainism, as pākhanda, vidharma, buddhi-sammoha, mayāmaya-śāstra, năsti-vādārtha-śāstra, moha-śāstra, etc. Similarly, the heterodox teachers have been named as vidharmīns, māyāmoha-svarūpas, and so on. Available Puranic data show that the number of the Puranas taking the Buddha as an incarnation of Vişnu is larger than of those? referring to Rsabha in the same cadre. Curiously enough, against this fact, references therein to the spread of Jainism are more in number than those relating to the Buddhism. At times both the faiths have been confused with each other.
The Puranas hold that the two faiths were absolutely misleading and those who followed them lost celestial favours, accrued sins, and ultimately met a tragic end. This view has been skilfully argued proving beneficial to the orthodox set up in different ways through different episodes. They can be summed up as follows:
1. Daityas and Asuras, permanent opponents of Indra, often embraced the heterodox
faiths and lost power.

Page #2

Vol. 1-1995
Teachers of....
2. Human rivals of Indra, like the sons of king Raji, were misled by the fictitious
doctrines and thus Indra could save his throne.
3. Rulers like Vena and Divodāsa, who disregarded the Devas and for the time being
even sent them to exile, became inclined to heterodox faiths and invited their end.
Even commoners like Tuladhara had to argue with a heterodox monk with all firmness.
This trick of misleading the powerful opponents of the Devas and finally winning them over was perfectly mastered by Vişnu, though at tiines Brhaspati, the priest of the Devas, and Siva also took recourse to this method.
The episodes may now be exainined to get a more detailed picture of the above-noted facts.
1. Daityas embracing heterodox faiths
The earliest account of this class comes from the Visnupurana (III. 17.). There was a hundred years' war between the Devas and the Asuras, which ended in the victory of the latter. The Devas approached Visnu for help and said that the Daityas were staunch followers of the Veda-märga and Sva-dharma, and therefore were proving invincible (III. 17.39). Thereupon Vişnu, from his own person, produced one Māyāmoha (III. 17. 40), who was naked (digambara), carried peacock feathers in hand (barhi-picchadhari) and had his head completely shaven (mundi) (III. 18.2). Māyāmoha went to the Asuras, who were practising penance on the bank of Narmada and asked them to quit the Veda-marga and follow his Arhad-dharma (III 18.5,7), which he further defined as the religion of the nakeds (digvāsas) and also of the clothed (bahuvasas)' and advocated the Anekantavādas. Māyāmoha was completely successful in his mission and the Daityas continued to become Arhats in long succession (III. 18. 12, 14).
The succeeding portion of the chapter discusses spread of the Buddhism. The Purana tells that, afterwards Māyāmoha dressed himself in red garbs (raktambaradharh), approached another group of the Asuras and in his brief but sweet lettered talk (mrdvālāpa madhurāksara III. 18. 15) said, "Know and understand (buddhyata, buddhyadhvar). The world has no base, it is full of false illusions (III. 18. 17-18)." As a result of these preachings the new group also started believing in ahimsă and questioned the sanctity of the Vedic rituals (III. 18. 24-31). Thus the Asuras were deprived of their superior position and were easily destroyed by the Devas.
The Purana names the followers of Māyāmola as Nagnas meaning thereby not only literally devoid of any clothes, but also devoid of the coverings of the three Vedas (III.

Page #3

N. P. Joshi
Nirgrantha
18. 35). Thus the term is applicable to the Jainas as well as the Buddhists. That is why those Brāhmanas and others have been grouped as Nagnas, who would leave their own religion and embrace the other faith (III. 18. 36-43). It has been laid down that the "wise should never touch or speak to a Nagna; even his look defiles the offerings intended for gods or the ancestors (III. 18. 50-51)." Pakhandi, vaidala-vrati, satha, bakavịtti and durācāri are some other terms lised for the treachers of the heterodox faiths and the Purāņa proceeds at length with the story of king Satadhanu, who, because of extending friendly behaviour to a Nagna, had to undergo the births of a dog, jackal, wolf, eagle, crow, peacock, and lastly of a son of king Janaka. Throughout this long chain of births, king Satadhanu was constantly helped by his wife, who from the beginning had not honoured the Pākhandi, unlike her husband. Thanks exclusively to this pious lady that Satadhanu ultimately was saved (III. 18. 52-104).
It is noteworthy in this connection that the Visnupurāņa nowhere accepts the Buddha or Rsabha as one of the incarnations of Visnu.
The episode of Māyāmoha has been referred to also by the Agnipurāņa. According to this source? (Agni. 16. 1-4, p. 27), Māyāmoha, a form assumed by Vişnu himself, became the son of King Suddhodana. His followers, the Daityas, were called the B[a]uddhas. Later, this Māyāmoha became Arhat and converted the other group of the Daityas.
In some other Puranas, the episode is similar, but the occasion is different. According to the Lingapurāna and the sivapurana, Tripurasura was proving superior in power to the Devas because he was a devotee of Siva. Visnu, therefore, created Māyāmoha, the sastā, the author of a voluminous Māyāmoha-śästra, which then contained 16,00000 verses. The Muni surrounded by his disciples and grand-disciples soon brought the - Daityas in the fold of Pakhanda, which made their defeat easy. The same story has been described at length in the sivapurana', which in brief thus goes :
In order to dissuade Tripurasura, the lord of the Three cities, Vişnu created Māyāmoha Purusa from his body. He had shaven head (mundita), dirty clothes (mlānavastra), a gumphi (?) pātra and a broom (puñjikā). The teacher and the disciples were putting on mouth-strips (tunda-vastra) and a cloth-made broom (márjani)". While walking carefully they would utter dharma' or 'dharmalābha' in low voice.
On Visnu's advice the 'Mundi' or 'Arhan' created a Māyāmaya-śāstra with 16,000 verses in Apabhramśa language advocating karma and other theories. The Mundi went to the deserts, made four disciples well-versed in his śāstra" (II. 5.4. 25-28). Visnu was happy to see the progress and he named them as Rsi, Yati, Akirya (Acārya) and Upadhyāya!2. He further sent Närada to their help. Narada, now a convert Jaina, approached the king of the three cities, advertised the coming and staying of the five sages in the neighbouring gardens and propogated the new doctrine. It had its desired effect and

Page #4

Vol. 1-1995
Teachers of....
seeing that even Nārada, the sage well-known to everybody had embraced the New Faith, Tripurasura and all the citizens went to the Mundi and became his followers This Purāna, too, agrees that the Mundi taught them the Buddhisht doctrines also 14, according to the Padmapurana it was the Buddha himself, who did it (VI. 252. 19-20, p. 917). Thus Tripurāsura lost his superiority over the Devas and being led astray, Siva could easily do away with him. After the victory of the Devas, the five monks were asked by Visnu and others to stay in the deserts, await Kali's approach, and then to spread their doctrine wide and large's,
Four other Puranas, namely the Vayu, the Matsya", the Padmals, and the DeviBhagavata" record another occasion when the Daityas were brought within the fold of Jainism, but this time the person behind the game was not Vişnu but Bịhaspati, the priest of the Devas. Most of the verses giving this account in the Vāyu and the Matsya are mostly the same with minor additions and alterations. The verses in the Padma are also fairly the same, but the text excludes some portions like Śiva-stuti by śukra. On the other hand, this Purāņa describes the Jaina doctrine in detail. The Devi-Bhögavata has adopted a few verses from the Vayu and the Matsya, of course excluding the Siva-stuti. Let us proceed with the story in brief as told by the Matsya and the Vayu.
Once Sukräcārya, the chief priest of the Daityas, decided to retire to a forest, practice penance, and please Mahādeva for obtaining new knowledge and powers. So saying to the Daityas, Sukra retired to some secluded place. Thereby Indra got cautious and as a first diplomatic step he sent his daughter Jayanti to serve Sukra in penance and win him over. Jayanti pleased Sukra by her devoted service and ultimately got his consent to have conjugal relation with her for ten years. Thus Sukra's absence from the demons camp was prolonged and Indra took advantage of the situation. At his request Brhaspati went to the demons in the guise of Sukra and proposed to impart new knowledge to them, which he had obtained from Siva for their welfare. The Asuras easily believed the imposter and became his followers. After completing the contract period with Jayantī, Sukra returned to the demons. He saw through BỊlaspati's game, but the Asuras would not believe him in spite of his hard efforts to establish his own identity. In the end, out of sheer disgust, Sukra cursed them and leaving them to their fate went back to his place. Byhaspati, too, with towering success in hand, disappeared. Now the Asuras realized what they had done and led by Prahlāda approached Sukra for being pardoned. But the game was lost; however, sukra promised to help them at some favourable moment in future.
Both the Vayu and the Matsya are silent about what exactly BỊhaspati taught to the demons in the guise of Sukra. Here the Padma and the Devi-Bhāgavata come to our help. They clearly record that Bịhaspati preached the Jaina doctrine. The Devī-Bhāgavata is very brief on the point", but the Padma gives details. Its description reveals terms like yogi, barhi-pātradhara, munda, śrāvaka, keśotpātana, Tirthankara, luñcana, digambara,

Page #5

N. P. Joshi
Nirgrantha
etc. The Puräna further tells us that the Asuras embraced the new faith and went to Narmadā for tapas. They very willingly gave up their kingdom in favour of Indra. The Devi Bhagavata brings a slight change in the end. It introduces Devī, who asks the Asuras to proceed to Pātāla and await favourable moment.
Conversion of the sons of King Rāji
Leaving the cases of the Daityas and the Asuras , we now pass on to the human beings. King Rāji , grandson of Pururavā, was a powerful ruler and friendly with Indra. His sons, however, became hostile to Indra and as a result, Brhaspati led them astray by teaching them the false doctrines. The episode has been described in the Visnu 2), the Vāyu, the Matsya”, and the Padmapurāņa 24. It occurs in the Harivamsa as well2. Descriptions of the Vişnu and the Vāyu are fairly close, though one is in prose, the other in verse. The Harivamsa follows the same with some alterations. Similarly, the verses in the Matsya and the Padma are common and the description is elaborate.
The story is that, when King Rāji was on throne, there broke a war between the Devas and the Asuras . Victory to the either side depended on Rāji's help. Both approached the King for help, but the king said that he would side the party which would accept him as their Indra. The Daityas did not agree to this condition, but the Devas had no objection. The war went in favour of the Devas and Rāji was to become the new chief. But Indra, the former chief of the gods, flattered Rāji and declared himself as his son. Räji laughed at Indra's behaviour and allowed him to continue. Now, Rāji had 105/500 sons, who after their father's demise, claimed Indra's seat and when not agreed upon, threw him out of the power. Thereupon Indra requested Brhaspati for help. According to the Vişnu and the Väyu, Brhaspati performed some Tantric rites (abhicāra-karmat giving birth to certain misconceptions (buddhi-moha) in the minds of the Rājeyas or sons of Rāji, as a result of which they started disregarding the Vedic faith (Veda-vāda), and became hostile towards the Brāhmaṇas and abandoned the religion (bralima-dvesi, dharma-tyāgi) and ultimately succumbed.
The Vişnupurana and the Vāyupurāņa do not name any heterodox faith as such. The Harivamśa, though following the same line, is more elaborate and describes that Brhaspati preached nästi-vādārtha-śāstra, causing dharma-vidvesa among the Rājeyas, who, as a result, became vidharmi 26. The terms nāstivādārtha and references to the particular Tarka-śāstra apparently suggests Syādvāda and the Jaina-nyāya.
The Matsya and the Padmapurāna, which perhaps owe to some other common source, name the faith taught by BỊhaspati as "Jaina-dharma" 27.

Page #6

Vol. 1-1995
Teachers of....
Later Rulers embracing Jainism and Buddhism
Leaving aside the Daityas and the Asuras and the contemporary kings, we now pass on to rulers who were very much like us. First is king Vena, father of the celebrated ruler Prthu. The story of Vena has been narrated in the Vāyu, the Brahma, the Vamana, the Padma" and the Bhagavata. The Harivamsa also refers to it.
Vena was the son of Sunithă. She was the daughter of Käla, god of Death. The Väyu just describes Vena as taking recourse to wrong means (apăcarana ), the Bhagavata takes him to be one treading on wrong path (utpathagata): but the Brahma, the Vamana, and also the Harivamśa give some more details. These sources talk of Vena's anti-sacrificial attitude, and orders issued by him to that effect. He took on notice of the sages, who themselves were proceeding for a long term sacrifice. Those sages at last put him to death. None of these sources exactly pinpoint Vena's adharma, but none denigrates him as a tyrant who indulged in wine and women or causing harassment to his subjects. His only fault was that he did not allow Vedic sacrifices. Alone among these the Padma clearly tells us that Vena had embraced the Jaina faith. According to this Purana, the mother of Vena had physically harassed Sankha, an ascetic before her marriage and he reacted by cursing that she would be begetting a son who would indulge in evil acts (päpäcára) and would always speak ill of the gods and the brāhmanas 33. In due course this girl was married to king Anga and gave birth to Vena. In his early life Vena studied the Veda-śāstras, mastered the science of archery, and other disciplines (vidyās). He was a very powerful prince and was accepted as Prajāpati Once it so happened that a Jaina ascetic, who was of fine body built, naked, shining (mahaprabhah) and had his head shaven, came to him with a peacock-feather broom (śikhipatranam marjani ) in one hand and a bowl of coconut shell in the other. He was murmuring passages from the false scriptures (asat-śāstra). The monk introduced himself to the king as Jina-rupa, Arhant and Nirgrantha. Vena had discussions with him and the ascetic propounded his doctrine at length. The king was fully convinced and then he got himself converted. According to this Purāņa, Vena was not killed by the Brahmanas, but being afraid of them he concealed himself in ant-hills. The sages brought him from there and purified him. This source further indicates that the Jaina teacher was none else but Visnu himself who had assumed that form 36.
Next ruler who was influenced by the heterodox faith was Divodása, the king of Vārāṇasī. His story has been given in details in the “Kāśi-khanda" of the Skandapurāņa. The account in brief runs as follows:
"Once there were no rains for 60 long years. Therefore, Brahmä requested Ripuñjaya, a scion of Manu's family practising penance at Avimukta, to accept the throne and revive the dying prosperity. Ripuñjaya accepted the offer on the condition that all Devas would retire to the heaven quitting the earth solely for him. Brahmä agreed to this and even

Page #7

N. P. Joshi
Nirgrantha
Siva had to vacate Avimukta or Värānasi for Ripuñjaya, who now came to be known as Divodása 38. He ruled Värānasi with success, but Śiva was extremely eager to get back to Vārāṇasī, which was never possible during the régime of Divodäsa. Ousting the King was possible only by finding faults in his dealings and administration. With this end in view Śiva started sending his persons one after the other, but none could be successful. At last Ganapati was sent. As a brāhmaṇa he impressed the royal ladies with his unfailing prophecies and even the king approached him to seek solace. Ganapati told the king that on the 18th day from the day of the event another brāhmana would appear from north before the king and that the king should follow the new comer's advice without any hesitation.
Next role was, to be played by Vişnu. He assumed the garb of a Buddhist bhikṣu (Saugata rūpa), Punyakirti by name, and found a sacred place (dharmaksetra) for himself in the north of Vārāṇasī. Garuda became his disciple, Vinayakirti by name; and Lakşmi too joined the party under the name Vijnanakaumudi holding a manuscript in her hand (nyasta-hastagra pustakam) Bhiksu Punyakirti had mastered religion (dharma), polity (arthaśästra), and different sciences (jñana-vijñāna) and possessed great power of sweet, tender, and distinct speech. He also had knowledge of various practices of black magic like stambhana, uccātana, äkrsti, vašīkarana, etc. His discourses were heard with deep interest even by birds and the entire flock of deers around remained spellbound and paid reverence. The Purāņa devotes 30 verses" for describing the teachings of Punyakīrti, which very much reflect the Buddhist way of thinking. Vijfanakaumudi preached the ladies of the town, but her teaching and activities were more akin to the Cārvāk and the Tāntric doctrines like achievement of happiness at every cost, use of añjana, yantra, tilakauşadha, vašīkarana, etc. This group of the Buddhists successfully disturbed the subjects of Vārānasi.
On the 18th day, as predicted by Ganapati, Bhikṣu Punyakīrti from the dharmaksetra assumed the form of a brāhmana and appeared before king Divodäsa. His actual teachings to the king are not of much use to us. However, on advice of the new brahmana, Divodása, says the Puriņa, installed a śiva-linga at Väräņasi. There is no indication that king had himself bec:ume a bhikṣu, but his superior position was certainly torpedoed and Siva's return to Varanasi was thus facilitated.
The Buddhist activities referred to in the Padmapurana suggest the following points :
i.
The dharmakşetra or the seat of Punyakirti, in the north of Vārāṇasī with flocks of deers is the present day Sāranātha, old Mrgadāva or Rsipattana. Near by the present Säranátha, there is a locality called Sāranga or Sárangā, which has got something to do with words Sāranna and Sārangapäni meaning thereby deer and Vişnu respectively. Säranātha, as we all know, was a famous Buddhist seat of very long standing.

Page #8

Vol. 1-1995
Teachers of....
ii. The description suggests a period when the Buddhist church had come under the
Tāntric influence and a number of evil practices had crept in.
Vena and Divodāsa were royalties; but the Padmapurāna records one more episode 2 wherin efforts were made to preach a common man by an heterodox teacher. This man, named Tulādhara, was a sūdra by caste, but by nature he was very pious and ideally devoid of any temptation or lust as such. Vişnu, in order to test his merit, assumed the form of a Nirgantha or Ksapanaka and tried his best to mislead him, but his efforts proved futile. In the end Visnu was much pleased, and Tuladhara was awarded a seat in the heaven.
Apart from Visnu and BỊhaspati, the Purānas talk of Śiva also as one who played the role of a teacher of heterodox sect. According to the Padmapurāna", once Vişnu said to Śiva that he would like to remain concealed in Kaliyuga for proper running of the ữniverse (srsti) and with that aim in view he would be producing Moha for misleading the people. To add to this siva on his part should create imaginary (kalpita) Agamas which would divert public attention from Visnu to śiva. Accordingly, Śiva created Mohaśāstras to highlighten himself. This story seems to refer to two facts; first, the creation of the Moha-purusa (obviously the same as Māyāmoha) by Visnu, and second, coming up of the Saivāgamas of the Pāśupata sect, which are also anti-Vedic.
The Varāhapurāna also refers to the creation of the Moha-śästras by Siva for the greedy (laulyarthi) brāhmaṇas of Kaliyuga, who carried matted locks (jațājuta) on their heads. In this connection there goes the story that once Gautama cursed the Brāhmaṇas for playing a fowl trick against him, to remain out of the Vedic fold (Veda-bähya). The Seven Sages pleaded for them to Siva and requested some scriptures to be created for those brāhmans in Kaliyuga. Thereupon Śiva created the Niśvāsa Samhitā of the Pāśupatas, which was further to be developed by people in Kaliyuga.
In this connection, it is further interesting to note that the Mahābhārata at one place calls Śiva as Ķsabha among the holy people^ Iconographically speaking, there is remarkable closeness in certain points between the Jaina Rsabha and Siva. The points of similarity are as shown below:
i.
Among all the Tirthankaras only Rsabha is shown with the locks of hair dangling on his shoulders.
ii. Rsabha's lāñchana is bull, which is Siva's mount.
iii. Rşabha's Yakşa is Gomukha, who stands in similarity with the bull-headed Gaņa
of Śiva.

Page #9

N. P. Joshi
Nirgrantha
iv. Rşabha's sacred tree (caitya-vrksa) is the ficus tree (vata-vrksa) which, according
to the Purānas, is the form of siva, others being the Pipala and Paläsa trees representing Vişnu and Brahmā respectively. The banyan tree is the caitya-vrksa of no other Tirthankara.
v. According to the Digambaras, the Nirvana-sthāna of Rsabha is mount Kailasa, which
is the permanent abode of Śiva.
vi. According to the Medini-kośa, the term Rsabha-dhvaja stands both for Rsabha and
Śiva. So is the term Ādinātha, which denotes the first Tirthankara Rsabha as well as Siva, the Founder Teacher of the Nātha Sect.
Rşabha
This brings us to Rsabha, who finds mention as an avatāra of Visnu in the Bhāgavata“7 as well as the Skandapurāņa". Neither of the two specifically call him Jaina pontiff49. The Skanda names his dharma as paramahamsya and mentions Nābhi and Marudevi as his parents. This is acceptable to the Jaina tradition.
The Bhāgavata devotes four chapters for the Rşabha-carita and discusses his preachings at length, but apparently there is no indication of their being connected with the Jaina philosophy. This Purāņa, too, calls Rsabha's dharma as paramahansya-dharma. According to this Purāņa, Rsabha, in the later part of his life, went wandering to the southern countries like Konka, Venka, Kutaka, etc. and met his end in a jungle fire in southern Karnataka. Thus the Purāņa holds that Rsabha himself did not advocate any heterodox faith, but further adds that in the Kaliyuga, Arhat, a king of Końka, Venka and Kutaka -- would study Rşabha's teachings and misinterpreting them will establish Pakhanda-mata or heterodox faith, which would be embraced by people for generations after generations and subsequently they all would be sent to the darkest naraka (tamasyāndhe) or hell.
Obviously, the Bhāgavatapurāņa distinguishes between Rşabha and Arhat, dissociates Rşabha from Jainism, and makes Arhat responsible for propagating the heterodox doctrines based on misinterpreted views of Rsabha.
The Buddha
The Puranas like the Matsyaso, the Agnisl the Varāha 2, the Padmas, the Skanda S4 and the Bhagavatas accept Buddha as the ninth incarnation of Visnu, while a few others like the Vişnu, the Väyu, and the Brahma altogether omit him. In spite of accepting Buddha as an incarnation of Vişnu or even at times speaking of him in high terms like Prajñāpāramiteśvara, Akhila-krpa, Akhilestada, Jagatpriya (VI. 71. 277-79), nobody

Page #10

Teachers of....
recommends the worship of his image. On the other hand, some Smṛtis like that of Vrddha Härita" pointedly lay down that the Buddha should not be worshipped. We do not come across independent figures of Brahmanical Buddha though he is seen as one of the avatāras on the back slab of some of the Visnu figures, specially from eastern India, and in the parikara-frames showing the ten incarnations of Visnu.
Vol. 1-1995
In this connection some of the Puranas like the Matsya and the Varaha recommend another line of action. Describing the Naksatrapuruṣa-vrata, the Matsya recommends worship of the Vasudeva or Visņu figure-specially its forehead on Citra nakṣatra-in the name of the Buddha50. The Varahapurāņa also does the same when talking about Buddha Dvadas. It prescribes the worship of a gold figure of Damodara, placed on a jar, on the 11th day of Sukla paksa of Śrāvana. Next day, the jar was to be given in däna to a brāhmaṇa well-versed in the Vedas.
59
So much about the Buddha and his image, but there is something more interesting about the tree that is Asvattha or Pippala, which is sacred to the Buddha, normally known as his Bodhi-vrksa. In the Brahmanical tradition, the Advattha tree has been regarded as sacred and cutting any of its part has been prohibited, this is because of its identification with Visnu. The Padmapuräna tells us the story of the brälimana Dhananjaya, who once cut the Asvattha tree for collecting fuel. Thereupon Visnu himself came out of the tree with blood oozing from the wounds on his body. On being questioned, the god said that Dhananjaya himself was responsible for that cruelty, because he had used his axe on the very person of Visņu". At another place perhaps due to the Buddhist influence, this Purāna calls the Aśvattha tree as Bodhi-taru and Bodhisattva".
Perhaps to exercise some check on the ever-spreading popularity of Asvattha as a sacred object under the Buddhist influence, some of the Puranas tabooed touching it on other days of the week except Saturday. By way of giving a reason for this taboo, they created two myths:
1. Raksasa Kaitabha had two sons named Asvattha and Pippala. The first would assume form of the Asvattha tree and killed all those who embraced the stem of the tree. Pippala on the other hand became a brahmana, a teacher of the Samaveda, and devoured the students who would come to him for learning the hymns. At last the two demons were punished and killed by Sani or god Saturn, and declared that, only on his day, the Asvattha could be freely touched by the people", specially to ward off his planetary effects.
2. In the Padmapuräna, on being questioned by the Rsis as to how the Bodhi-tree became untouchable on days other than Saturday, Suta told that Jyestha, the goddess of Poverty, resides at the root of the Aśvattha tree and only on

Page #11

N. P. Joshi
Nirgrantha
Saturday her younger sister Lakşmi pays her a visit, and therefore, on that day alone one should worship the tree and enjoy permanent stay of riches with him62.
Epilogue
The above discussions would show that the deep-rooted influence of the heterodox faiths on society was felt by the Puranas also and has been expressed in the following ways:
i.
The heterodox views were allowed to be spread in the society to misguide the powerful enemies of the Devas, speciallly the Daityas. Visnu had taken this responsibility upon his shoulders.
ii. This trick was played against the mortal enemies of the Devas like the sons of Rāji
and King Divodása.
iii. King Vena was punished for embracing the heterodox faith and a commoner named
Tuladhara was also put to test by this method.
iv. Besides Visnu, even Bịhaspati and Śiva played the role of heterodox teachers.
v. Worship of the image of the Buddha, even though he was accepted as an incarnation
of Visnu, was tabooed; but, if the Buddha's worship was a must and difficult to avoid, use of an image of Visnu instead was recommended.
vi. There is a close resemblance between Rsabha and Siva.
vii. Aśvattha, Vata, and Paläsa trees enjoyed sanctity as representatives of Visnu, siva,
and Brahmā; but touching Aśvattha on days other than Saturday was totally tabooed.
ix. References to Jainism are more in number than those to Buddhism, but perhaps to
balance the wider spread and influence of Buddhism, the Buddha was accepted as an incarnation of Visnu by a larger number of authorities.
Perhaps to meet this very situation in the realm of icons, some of the sculptors adopted a different course. Iconographical canons often describe composite figures of deities like Hari-Hara-Pitāmaha, Hari-Har=Ārka, Hari-Hara-Sürya-Pitāmaha, Brahmeśänarka, etc. On the same pattern some of the sculptors of Bengal made composite images of Sürya-Lokeśvara and Hari-Hara-Buddha. Such examples are of course very rare, but no figure of Vişnu or Siva-Rşabha, or for that matter any other Tirthankara has yet been reported.

Page #12

Vol. 1-1995
Teachers of....
References :
1.
पुराणपूर्णचन्देण श्रुतिज्योत्स्ना प्रकाशिताः । न बुद्धि कैरवाणां च कृतमेतत्प्रकाशनम् ॥ - MRH. Adi. 1. 86. 1.7. ब्रह्मपुराण, मत्स्यपुराण, अग्निपुराण, वराहपुराण, पद्मपुराण, स्कन्दपुराण, भागवत. स्कन्दपुराण, भागवत.
The Visnupurana uses the two terms 'Asura' and 'Daitya' as synonyms in this verse (III. 17.9)
Obviously this refers to the two sects of the Jainas, namely the Digambara and the Śvetāmbara. इत्यनेकान्तवादं च मायामोहेन नैकधा । तेन दर्शयता दैत्याः स्वधर्म त्याजिता द्विज II Visnu III 18. 11.
नग्नास्ते तैर्यतस्त्यक्तं त्रयी संवरणं तथा - Visnu. III. 18. 35.
मायामोहस्वरूपोऽसौ शुद्धोदनसुतोऽभवत् - २ ते (दैत्याः) च बभूवुहि तेभ्योऽन्ये वेदवजिताः -३ आर्हतः सोऽभवत् पश्चात् आर्हतानकरोत्परान् एवं पापंडिनो जाता: वेदधर्मादिवर्जिताः - ४ Agni., 16. 1-4, p. 27.
This suggests that Jainisin was followed by Buddhism. The Visnurpurāna describes the event in the reverse order.
असृजच्च महातेजा: पुरुषञ्चात्मसंभवम् एक मायामयं तेषां धर्मविघ्नार्थमच्युतः - ७३ शास्त्रं च शास्ता सर्वेषामकरोत्कामरूपधृक् -७४ मायामयं शास्त्रं ग्रन्थं षोडशलक्षकम्- ७५ मुनिः शिष्यैः प्रशिष्यैश्च संवृतः सर्वतः स्वयम्- ८२ पाषंडे ख्यापिते तेन विष्णुना विश्वयोनिना -९४ -Lilign.,71. 73-94 . p. 219.
असृजच्च महातेजाः पुरुषं स्वात्मसंभवम् एकं मायामयं तेयां धर्मविघ्नार्थमच्युतः । मुण्डिनं म्लानवस्त्रं च गुंफिपात्र समन्वितम् दधानं पुञ्जिका हस्ते चालयंतं पदे पदे । -२ वस्त्रयुक्तं तथा हस्तं क्षीयमाणं मुखे सदा धर्मेति व्याहरन्तं हि वाचा विक्लवया मुनिम् ! -३
Śiva; (“Riidra Sahitā" V. Yuddha Kända) II. 5-4. 1-3. चत्वारो मुण्डिनस्तेऽथ धर्म पाखंडमाश्रिताः हस्ते पात्रं दधानं च तुण्डवस्त्रस्य धारकाः ॥२८॥ मलिनान्येव वासांसि धारयंतो ह्यभाषिणः । धर्मो लाभः परं तत्त्वं वदन्तोऽतिहर्पतः ॥२९॥

Page #13

N. P. Joshi
Nirgrantha
मार्जनी ध्रियमाणाश्च वस्त्रखण्डविनिमिताम् । शनैः शनैश्चलंतो हि जीवहिंसाभयाध्रुवम् ॥३०॥
Siva., II. 5. 4. 28. 30.
This is a very true picture of the Jaina monks. None of the five has been described as 'naked'; rather they are putting on dirty clothes. This suggests that the passage refers to the sacela monks of the Svetämbara sect.
11.
Visnu says:
भमानाच्च समुत्पन्नो मत्कार्यं कर्तुमर्हसि । मदीयस्त्वं सदा पूज्यो भविष्यति न संशयः ॥८॥
अरिहन्नाम ते स्यात्तु ह्यन्यानि न शुभानि च । स्थानं वक्ष्यामि ते पश्चाच्छृणु प्रस्तुतमादरात् ॥९॥
मायिन्मायामयं शास्त्रं तत्षोडशसहस्रकम् । श्रौतस्मार्तविरुद्धं च वर्णाश्रम विवर्जितम् ॥१०॥
अपभ्रंशमयं शास्त्रं कर्मवादमयं तथा । रचयेति प्रयत्नेन तद्विस्तारो भविष्यति ॥११|| ददामि तव निर्माण सामर्थ्य तद्भविष्यति । माया च विविधा शीघ्रं त्वदधीना भविष्यति ॥१२॥
मोहनीया इमे दैत्याः सर्वे त्रिपुरवासिनः ॥१६॥ कार्यास्ते दीक्षिताः नूनं पाठनीयाः प्रयत्नतः ॥१७॥
ततश्चैव पुनर्गत्वा मरुस्थल्यां त्वया विभो । स्थातव्यं च स्वधर्मेण कलिर्यावत्समाव्रजेत् ॥२०॥ प्रवृत्ते तु युगे तस्मिन् स्वीयो धर्मः प्रकाश्यताम् । शिष्यैश्च प्रतिशिष्यैश्च वर्तनीयस्त्वया पुनः ॥२१॥
• Sivapurāna, Ibid. यथा त्वं च तथैवैते मदीया वै न संशयः । आदिरूपं च तन्नाम पूज्यत्वात्पूज्य उच्यते ॥३३॥
ऋषिः यतिः तथाकीर्यः उपाध्याय इति स्वयम् । इमान्यपि तु नामानि प्रसिद्धानि भवंतु वः ॥३४॥ ममापि च भवद्भिश्च नामग्राह्यं शुभं पुनः । अरिहन्निति तन्नाम ध्येयं पापप्रणाशनम् ॥३५॥
Śivapurāna, Ibid.
13.
नारदोऽपि तथा मायी नियोगान्मायिनः प्रभोः । प्रविश्य तत्पुरं तेन मायिना सह दीक्षितः ॥४७॥
इत्युक्त्वा स तु मायावी दैत्यराजाय सत्वरम् । ददौ दीक्षां स्वधर्मोक्तां तस्मै विधिविधानतः ॥६॥

Page #14

Vol. 1-1995
Teachers of....
दैत्यराजे दीक्षिते च तस्मिन्स सहजे मुने । सर्वे च दीक्षिता जाताः तत्र त्रिपुरवासिनः ॥६॥
इत्येवं स्वमतं प्रोच्य यतिस्त्रिपुरनायकम् । श्रावयित्वाऽखिला पौरानुवाच पुनरादरात् ॥३४॥
Siva, II. 5.4.43. दृष्टार्थ प्रत्ययकरान्देहसौख्यैक साधकान् ? बौद्धागम विनिर्दिष्टान् धर्मान् वेदपरांस्ततः ॥३५॥
Sivapurana, II ("Rudra Samhita") V, Yuddha-Kanda 4.163. विष्वादयः ऊचुः ।
15.
न भेतव्यं भवद्भिस्तु मुण्डिनो वै कदाचन । शिवाज्ञयेदं सकलं जातं चरितमुत्तमम् ।। २७ Siva., IL.V. 12. 27.
भवद्भिर्मुण्डिनो धीरा गुप्तभावान्ममाज्ञया । तावन्मरुस्थली सेव्या कलियर्यावित्समाव्रजेत् ॥३१॥ आगते च कलौ यूयं स्वमतं स्थापयिष्यथ । कलौ तु मोहिता मूढाः संग्रहीष्यन्ति वो मतम् ॥३२॥
-Siva., II. 5. 12.31-32. Vayu., III. 97.68-119, pp. 484.98; IH. 98. 1- 18, pp. 491-92.
Matsya., 47, 33-260, pp 113-124.
18.
Padma., I. 13.266-67, 88.
This Purāņa totally excludes the siva-stuti, which is noticeably present in the Vāyu and the Matsya noted above. Also the Padna., I. 13, 268-78, p.88. Subsequent portion of the Padma differs in content.
19.
Devi-Bhagavata, IV. 11. 1-29, pp. 277-8; IV. 2. 19-59, pp. 281-84.
This Purāņa also omits the Siva-stuti. Also, here exists a good deal of difference in the succceeding portion.
अहं वो बोधयिष्यामि विद्यां प्राप्ता यया गया । -1 IV. 12.57. p. 283.
This verse is to be seen in the Vayu (III. 98. 17 p. 492) and in the Matsya (47. 182. p. 120) also. अपश्यद्दानवानां स पार्श्वे वाचस्पति तदा ॥५३॥ छद्मरूपधरं सौम्यं बोधयन्तं छलेन तान् । जैनधर्म कृतं स्वेन यज्ञनिन्दापरं तथा ।।५।। भो देवरिपवः सत्यं ब्रवीमि भवतां हितम् । अहिंसा परमो धर्मोऽहन्तव्या ह्याततायिनः ॥५५॥

Page #15

N. P. Joshi
Nirgrantha
द्विजैर्भोगरतैर्वेदे दशितं हिंसनं पशोः । जिह्वास्वादपरैः कामं अहिंसैव परा मता ॥५६|| - Devi, IV. 13. 53-56, p. 287.
____Vinsu., IV. 9. 19-20, p. 321.
Vāyu., III. 92.95.96, p. 454-55.
Matsya., 24. 46-48, p. 59.
Padma., I. 12.87-90, p. 73.
Harivarisa., Hari., 28. 12-35, pp 96-98.
तेषां च बुद्धिसम्मोह मकरोद्विजसत्तमः । नास्तिवादार्थशास्त्रं हि धर्मविद्वेषणं परम् (A)
परमं तर्कशास्त्राणामसतां तन्मनोनुगम् । नहि धर्मप्रधानानां रोचते तत्कथान्तरे ॥३१॥
ते तबृहस्पतिकृतं शास्त्रं श्रुत्वा ऽल्पचेतसः । पूर्वोक्त धर्मशास्त्राणामभवन् द्वेषिणस्सदा ॥३२॥ (B)
ते यदा तु सुसंमूढाः रागोन्मत्ताः विधर्मिणः । ब्रह्मद्विषाश्च संवृत्ता हतवीर्यपराक्रमाः | Harivansa, 28. 30-35. (A) and (B) do not appear in the Vayupurana.
गत्वाऽथ मोहयामास रजिपुत्रान् बृहस्पतिः । जिनधर्म समास्थाय वेदबाह्यं स धर्मवित् || Padma., I. 12. 89. p. 93. Also the Matsya., 24. 47. p. 59. Vayu., I. 62. 95. p. 297. Brahma., 4. 31.
Vamana., 47. 10. 10. p. 214-15.
Padma., II. 39-38. p. 121.
Bhāgavata., II. 7.9. p. 77.
Harivanisa., Hari 5. 4-6. p. 21.
Padma., II 30. 70-71. p. 97.
Ibid., II 36. 43.49. p. 112.
35.
bid., II 38. 33-41. pp. 118 119.

Page #16

Vol.1-1995
Teachers of....
36.
bid., II 39. 38. p. 121.
37.
Skanda, IV 58. 71-229. pp. 403-412.
Ibid., IV 39.32-66. pp. 287-89.
Ibid., IV 58.74. p. 403.
ततस्तु सौगतंरूपं शिश्राय श्रीपतिः स्वयम् । अतीव सुन्दरतरं चैलोक्यस्यापि मोहनम् ॥७२॥
श्रीः परिव्राजिका जाता नितरां सुभगाकृतिः । यामालोक्य जगत्सर्व चित्रन्यस्तमिवास्थितम् ॥७३||
विश्वयोनि जगद्धात्रों न्यस्तहस्ताग्र पुस्तकाम् । गरुत्मानपितच्छिष्यो जातो लोकोत्तरा कृतिः ॥७४|| Ibid., IV. 58. 78-81 p. 404.
40.
व्याख्यानसमयाकृष्ट पक्षिरोमाञ्चकारिणम् ॥७८।। पीतं तदीत पीयूषं मृगयूथैरुपासितम्। महामोदभराक्रान्त वात चाञ्चल्य हारिणम् ।।७९।।
A number of verses following 58. 81 of this Purana are to be found in the Sivapurāna also (Siva., "Rudra Samhita", Yuddha Kanda 65.5-33); but some changes in words have been introduced to establish that the faith advocated was Jainism. This could have been the fact because Saranātha in the north of Vārānasi is a sacred place for the Jainas as well.
Skanda., IV 58.82-111. pp. 404-5. Padma., I 55. 39-72. pp. 556-58.
Ibid., VI. 71. 106-109. p. 249.
त्वामाराध्य तथा शंभो गृहीष्यामि वरं सदा। द्वापरादौ युगे भूत्वा कलयामानुषादिषु ॥१०६।।
स्वागमैः कल्पितैस्त्वञ्च जनान्मद्विमुखान्कुरु । मां च गोपय येन स्यात्सृष्टिरेषोत्तरोत्तरा ॥१०७॥ एष मोहं सृजाम्याशु योजनान्मोहयिष्यति । त्वं च रुद्र ! महाबाहो ! मोहशास्त्राणि कारय ॥१०८।।
44.
Varaha., 71, 8-58.
कलौ त्वद्रूपिणस्सर्वे जयमुकुटधारिणः । स्वेच्छया प्रेतवेषाश्च मिथ्या लिङ्गधराः प्रभो ।५।।

Page #17

N. P. Joshi
Nirgrantha
तेषामनुग्रहार्थाय किञ्चिच्छास्त्रं प्रदीयताम् । ये चास्मद्वंशजास्सर्वे वर्तेयुः कलिपीडिताः ॥५२॥
Śiva says to the Saptarsis
मयैव मोहितास्ते तु भविष्यज्जानता द्विजाः । लौल्यार्थिनः स्वशास्त्राणि करिष्यन्ति कलौ नराः ॥५५।।
निःश्वाससंहिता या हि लक्षमात्रं प्रमाणतः । सैव पाशुपती दीक्षा योगः पशुपतेस्तथा ॥५६।। एतस्माद्वेदमार्गाद्धि यदन्यादिह जायते । तत्क्षुद्र कर्म विज्ञेयं रौद्रं शौचविवर्जितम् ॥५७॥
Mahābhārata, "Anusāsana.", 14. 318. p. 5500: ऋषभस्त्वं पवित्राणाम् ।
Padma., VI. 115.29. p. 377 विष्णुमहेश्वरी बोधिवटी VI. 116. 1, 22; pp. 376-77.
Bhagavata., I.3.13. p. 28, II 7.10p. 77. Detailed life V., Chapter 3-6. pp. 237-42.
Skanda., Vaisnava. 18. 26-27, p. 818.
The name Rsabha and its association with Nābhi and also with bull gives an interesting allegory. The distinctive musical note (Svara) “ri' or Rsabha is well represented by the bull's roaring and it originates from the naval portion (näbhi) of a human being. Matsya., 54, 19. P. 149.
बुद्धाय शान्ताय नमो ललाटं चित्रासु संपूज्यतमं मुरारेः ॥-नक्षत्रपुरुषव्रत Matsya., 47.244. p. 123 Vyāsa is the eighth incarnation and the ninth is the Buddha.
51.
Agni., 49. 8. p. 93.
शान्तात्मा लंबकर्णश्च गौराङ्गथाम्बरावृतः । ऊर्ध्वं पद्मस्थितो बुद्धो वरदाभयदायकः ।। Varaha., 47. 1-5. श्रावणे मासि शुक्लायां एकादश्यां चरेद्वतम् । काञ्चनं देवदेवं तु दामोदर सनामकम् । तमभ्यर्च्य विधानेन गंधपुष्पादिभिः क्रमात् ॥५॥ प्राग्वत्तं ब्राह्मणे दद्याद् वेदवेदांगपारगे ॥६॥ At another place (16. 9-19) in course of the "Dasavatara-Stotra", the Varaha Purana omits Buddha.

Page #18

Vol. 1-1995
Teachers of....
53.
Padma., I. 77. 93-94, p. 647. नमोस्तु बुद्धाय च दैत्यमोहिने । II. 19.68-71. p. 61; VI. 71. 277-79. p. 259. बुद्धो ध्यानजिताशेष देवदेवो जगत्प्रियः । निरायुधो जगज्जैत्र: श्रीधरो दुष्टमोहनः ॥२७७॥
दैत्यवेद बहिष्कर्ता वेदार्थ श्रुतिगोपकः । शौद्धोदनिः दष्टदिष्टः (?) सुखदः सदसस्पतिः ॥२७८॥
यथायोग्याखिलकृपः सर्वशून्योऽखिलेष्टदः । चतुष्कोटि पृथक्तत्त्वं प्रज्ञापारमितेश्वरः ॥२७९।।
VI 252. 19-20, p. 917.
त्रिपुरं हन्तुकामेव मया संपूजितो हरिः । 'बुद्धरूपधरः श्रीमान् मोहयामास तद्रिपून् ।।१९।। मोहितास्तेन शास्त्रेण सर्वधर्म विवर्जिताः । नारायणास्त्रेण मया निहताः देवशत्रवः ॥२०॥
VII 6. 180-89, p. 982.
वेदा विनिदिता येन विलोक्य पशुहिंसनम् सकृपेन त्वया येन तस्मै बुद्धाय ते नमः ॥१८८॥
VII 11. 92-94, p. 1014. नमो बुद्धाय शुद्धाय सकृपाय नमोनमः ॥९॥
54.
Skanda., "Vaisnava"., Väsudeva Māhātmya, 18. 16-45. p. 819.
वैदिकं विधिमाश्रित्य त्रिलोको परपीडकान् । छलेन मोहयिष्यामि भृत्वा बुद्धोऽमुगतहम् |४||
मया कृष्णेन निहताः साऽर्जुनेन रणेषु ये । प्रवर्तयिष्यन्त्यसुराः तेत्वधर्म यदा क्षितौ ॥४२॥
धर्मदेवात्तदा भक्तादहं नारायणो मुनिः । जनिष्ये कोसले देशे भूमौ हि सामगो द्विजः ॥४३॥ मुनिशापन्नृतां प्राप्तानृषीस्तात तथोद्धवम् । ततोऽविता सुरेभ्योऽहं सद्धर्म स्थापयन्नज ॥४४|| Bhagavata., I. 3. 24. p. 28. ततः कलौ संप्रवृत्ते सम्मोहायसुरद्विषाम् । बुद्धो नाम्ना जनसुतः कीकटेषु भविष्यति ॥ Also II. 7. 37. p. 79.
55.

Page #19
N. P. Joshi Nirgrantha The Vinsupurana refers to the avataras at several places such as II. 2. 50-51, p. 142, III. 1. 36-44, p. 207-8; III. 2. 55-58, pp. 212-13; IV. 15. 4-30 pp. 343-45; V. 17. 10. p. 422. Everywhere the Buddha has been omitted : so is the case of Vayu. At one place (III 98. 88-104 pp. 496-7) it agrees with the Matsya (47. 244 p. 123) but omits Buddha. Both place Vyasa as the eighth avatara, but, according to the Matsya, ninth is the Buddha, while the Vayu holds that it was Krsna. At another place the Vayu mentions Rahula as of Suddhodana but refrains from mentioning Siddhartha or Buddha between. The Brahmapurana also does not refer to the Buddha (213. 1-168 pp. 1214-32). 57. Vrddha-Harita-Smrti, 7. 142-43. Padma., VII. 12. 87-90, p. 2023. Padma., VI. 116. 1. p. 377- Thuilen fazu pungut ayag: affect y180: 1 Padma., l. 60. 16. p. 574- FEMIU qar4 hafa boyfie are a alfhear tree wire maad 11 Brahm., 118. 10-30, pp. 718-30. 62. Padma., VI. 116. 1-27, pp. 377-79. Editor's Note : The data-style in the references is as given by the author. For want of information on the exact publislied sources at our end we could not convert the details according to the style sheet of the Nirgrantha.