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 PURANAS (VISNU, SIVA, AND BAHASPATI) N. P. Joshi The Puranas are orthodox by nature and were written with the view on expanding the basic concepts of the Srutis (Vedas) and the Smrtis*. At the same time, their encyclopaedic aspect is equally important. Though traditionally attributed to Vyasa, their authorship is collective, done by different persons flourishing in different regions and periods. That is why none of the 18 Puranas, as are found at present, can safely be dated to one particular age. Every Purana 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 Puranas 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 Srutis and the Smitis and also of the Varnasrama-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 Puranas; however, it was not possible to ignore thein altogether. It is, therefore, interesting to see how the Puranas managed to swallow this hard pill without causing any damage to their orthodox set up. The Puranas in general mention the two faiths Buddhism and Jainism, as pakhanda, vidharma, buddhi-sammoha, mayamaya-sastra, nasti-vadartha-sastra, moha-sastra, etc. Similarly, the heterodox teachers have been named as vidharmins, mayamoha-svarupas, and so on. Available Puranic data show that the number of the Puranas taking the Buddha as an incarnation of Visnu 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. Jain Education international

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 Divodasa, 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 Visnu, 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-marga and Sva-dharma, and therefore were proving invincible (III. 17.39). Thereupon Visnu, from his own person, produced one Mayamoha (III. 17. 40), who was naked (digambara), carried peacock feathers in hand (barhi-picchadhari) and had his head completely shaven (mundi) (III. 18.2). Mayamoha 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 (digvasas) and also of the clothed (bahuvasas)' and advocated the Anekantavadas. Mayamoha 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 Mayamoha dressed himself in red garbs (raktambaradharh), approached another group of the Asuras and in his brief but sweet lettered talk (mrdvalapa madhuraksara 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 ahimsa 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 Mayamola 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 Brahmanas 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, bakavitti and duracari are some other terms lised for the treachers of the heterodox faiths and the Purana 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 Pakhandi, 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 Visnupurana nowhere accepts the Buddha or Rsabha as one of the incarnations of Visnu. The episode of Mayamoha has been referred to also by the Agnipurana. According to this source? (Agni. 16. 1-4, p. 27), Mayamoha, a form assumed by Visnu himself, became the son of King Suddhodana. His followers, the Daityas, were called the B[a]uddhas. Later, this Mayamoha 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 Lingapurana and the sivapurana, Tripurasura was proving superior in power to the Devas because he was a devotee of Siva. Visnu, therefore, created Mayamoha, the sasta, the author of a voluminous Mayamoha-sastra, 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, Visnu created Mayamoha Purusa from his body. He had shaven head (mundita), dirty clothes (mlanavastra), a gumphi (?) patra and a broom (punjika). The teacher and the disciples were putting on mouth-strips (tunda-vastra) and a cloth-made broom (marjani)". While walking carefully they would utter dharma' or 'dharmalabha' in low voice. On Visnu's advice the 'Mundi' or 'Arhan' created a Mayamaya-sastra with 16,000 verses in Apabhramsa language advocating karma and other theories. The Mundi went to the deserts, made four disciples well-versed in his sastra" (II. 5.4. 25-28). Visnu was happy to see the progress and he named them as Rsi, Yati, Akirya (Acarya) and Upadhyaya!2. He further sent Narada 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 Narada, 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 Purana, 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 Tripurasura 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 Visnu but Bihaspati, the priest of the Devas. Most of the verses giving this account in the Vayu 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 Siva-stuti by sukra. On the other hand, this Purana describes the Jaina doctrine in detail. The Devi-Bhogavata 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 Sukracarya, the chief priest of the Daityas, decided to retire to a forest, practice penance, and please Mahadeva 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 Jayanti, Sukra returned to the demons. He saw through BIlaspati'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 Prahlada 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 BIhaspati taught to the demons in the guise of Sukra. Here the Padma and the Devi-Bhagavata come to our help. They clearly record that Bihaspati preached the Jaina doctrine. The Devi-Bhagavata is very brief on the point", but the Padma gives details. Its description reveals terms like yogi, barhi-patradhara, munda, sravaka, kesotpatana, Tirthankara, luncana, digambara,

Page #5
N. P. Joshi Nirgrantha etc. The Purana further tells us that the Asuras embraced the new faith and went to Narmada 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 Devi, who asks the Asuras to proceed to Patala and await favourable moment. Conversion of the sons of King Raji Leaving the cases of the Daityas and the Asuras , we now pass on to the human beings. King Raji , grandson of Pururava, 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 Vayu, the Matsya", and the Padmapurana 24. It occurs in the Harivamsa as well2. Descriptions of the Visnu and the Vayu 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 Raji was on throne, there broke a war between the Devas and the Asuras . Victory to the either side depended on Raji'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 Raji was to become the new chief. But Indra, the former chief of the gods, flattered Raji and declared himself as his son. Raji laughed at Indra's behaviour and allowed him to continue. Now, Raji 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 Visnu and the Vayu, Brhaspati performed some Tantric rites (abhicara-karmat giving birth to certain misconceptions (buddhi-moha) in the minds of the Rajeyas or sons of Raji, as a result of which they started disregarding the Vedic faith (Veda-vada), and became hostile towards the Brahmanas and abandoned the religion (bralima-dvesi, dharma-tyagi) and ultimately succumbed. The Visnupurana and the Vayupurana do not name any heterodox faith as such. The Harivamsa, though following the same line, is more elaborate and describes that Brhaspati preached nasti-vadartha-sastra, causing dharma-vidvesa among the Rajeyas, who, as a result, became vidharmi 26. The terms nastivadartha and references to the particular Tarka-sastra apparently suggests Syadvada and the Jaina-nyaya. The Matsya and the Padmapurana, which perhaps owe to some other common source, name the faith taught by BIhaspati 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 Vayu, the Brahma, the Vamana, the Padma" and the Bhagavata. The Harivamsa also refers to it. Vena was the son of Sunitha. She was the daughter of Kala, god of Death. The Vayu just describes Vena as taking recourse to wrong means (apacarana ), the Bhagavata takes him to be one treading on wrong path (utpathagata): but the Brahma, the Vamana, and also the Harivamsa 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 (papacara) and would always speak ill of the gods and the brahmanas 33. In due course this girl was married to king Anga and gave birth to Vena. In his early life Vena studied the Veda-sastras, mastered the science of archery, and other disciplines (vidyas). He was a very powerful prince and was accepted as Prajapati 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 (sikhipatranam marjani ) in one hand and a bowl of coconut shell in the other. He was murmuring passages from the false scriptures (asat-sastra). 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 Purana, 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 Divodasa, the king of Varanasi. His story has been given in details in the "Kasi-khanda" of the Skandapurana. The account in brief runs as follows: "Once there were no rains for 60 long years. Therefore, Brahma requested Ripunjaya, a scion of Manu's family practising penance at Avimukta, to accept the throne and revive the dying prosperity. Ripunjaya accepted the offer on the condition that all Devas would retire to the heaven quitting the earth solely for him. Brahma agreed to this and even

Page #7
N. P. Joshi Nirgrantha Siva had to vacate Avimukta or Varanasi for Ripunjaya, who now came to be known as Divodasa 38. He ruled Varanasi with success, but Siva was extremely eager to get back to Varanasi, which was never possible during the regime of Divodasa. Ousting the King was possible only by finding faults in his dealings and administration. With this end in view Siva started sending his persons one after the other, but none could be successful. At last Ganapati was sent. As a brahmana 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 brahmana 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 Visnu. He assumed the garb of a Buddhist bhiksu (Saugata rupa), Punyakirti by name, and found a sacred place (dharmaksetra) for himself in the north of Varanasi. Garuda became his disciple, Vinayakirti by name; and Laksmi too joined the party under the name Vijnanakaumudi holding a manuscript in her hand (nyasta-hastagra pustakam) Bhiksu Punyakirti had mastered religion (dharma), polity (arthasastra), and different sciences (jnana-vijnana) and possessed great power of sweet, tender, and distinct speech. He also had knowledge of various practices of black magic like stambhana, uccatana, akrsti, vasikarana, etc. His discourses were heard with deep interest even by birds and the entire flock of deers around remained spellbound and paid reverence. The Purana devotes 30 verses" for describing the teachings of Punyakirti, 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 Carvak and the Tantric doctrines like achievement of happiness at every cost, use of anjana, yantra, tilakausadha, vasikarana, etc. This group of the Buddhists successfully disturbed the subjects of Varanasi. On the 18th day, as predicted by Ganapati, Bhiksu Punyakirti from the dharmaksetra assumed the form of a brahmana and appeared before king Divodasa. His actual teachings to the king are not of much use to us. However, on advice of the new brahmana, Divodasa, says the Purina, installed a siva-linga at Varanasi. There is no indication that king had himself bec:ume a bhiksu, 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 dharmaksetra or the seat of Punyakirti, in the north of Varanasi with flocks of deers is the present day Saranatha, old Mrgadava or Rsipattana. Near by the present Saranatha, there is a locality called Saranga or Saranga, which has got something to do with words Saranna and Sarangapani meaning thereby deer and Visnu respectively. Saranatha, 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 Tantric influence and a number of evil practices had crept in. Vena and Divodasa were royalties; but the Padmapurana records one more episode 2 wherin efforts were made to preach a common man by an heterodox teacher. This man, named Tuladhara, was a sudra by caste, but by nature he was very pious and ideally devoid of any temptation or lust as such. Visnu, 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 BIhaspati, the Puranas talk of Siva also as one who played the role of a teacher of heterodox sect. According to the Padmapurana", once Visnu said to Siva that he would like to remain concealed in Kaliyuga for proper running of the universe (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 siva. Accordingly, Siva created Mohasastras to highlighten himself. This story seems to refer to two facts; first, the creation of the Moha-purusa (obviously the same as Mayamoha) by Visnu, and second, coming up of the Saivagamas of the Pasupata sect, which are also anti-Vedic. The Varahapurana also refers to the creation of the Moha-sastras by Siva for the greedy (laulyarthi) brahmanas of Kaliyuga, who carried matted locks (jatajuta) on their heads. In this connection there goes the story that once Gautama cursed the Brahmanas for playing a fowl trick against him, to remain out of the Vedic fold (Veda-bahya). The Seven Sages pleaded for them to Siva and requested some scriptures to be created for those brahmans in Kaliyuga. Thereupon Siva created the Nisvasa Samhita of the Pasupatas, which was further to be developed by people in Kaliyuga. In this connection, it is further interesting to note that the Mahabharata at one place calls Siva as Ksabha 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 lanchana is bull, which is Siva's mount. iii. Rsabha's Yaksa is Gomukha, who stands in similarity with the bull-headed Gana of Siva.

Page #9
N. P. Joshi Nirgrantha iv. Rsabha's sacred tree (caitya-vrksa) is the ficus tree (vata-vrksa) which, according to the Puranas, is the form of siva, others being the Pipala and Palasa trees representing Visnu and Brahma respectively. The banyan tree is the caitya-vrksa of no other Tirthankara. v. According to the Digambaras, the Nirvana-sthana of Rsabha is mount Kailasa, which is the permanent abode of Siva. vi. According to the Medini-kosa, the term Rsabha-dhvaja stands both for Rsabha and Siva. So is the term Adinatha, which denotes the first Tirthankara Rsabha as well as Siva, the Founder Teacher of the Natha Sect. Rsabha This brings us to Rsabha, who finds mention as an avatara of Visnu in the Bhagavata"7 as well as the Skandapurana". Neither of the two specifically call him Jaina pontiff49. The Skanda names his dharma as paramahamsya and mentions Nabhi and Marudevi as his parents. This is acceptable to the Jaina tradition. The Bhagavata devotes four chapters for the Rsabha-carita and discusses his preachings at length, but apparently there is no indication of their being connected with the Jaina philosophy. This Purana, too, calls Rsabha's dharma as paramahansya-dharma. According to this Purana, 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 Purana holds that Rsabha himself did not advocate any heterodox faith, but further adds that in the Kaliyuga, Arhat, a king of Konka, Venka and Kutaka -- would study Rsabha'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 (tamasyandhe) or hell. Obviously, the Bhagavatapurana distinguishes between Rsabha and Arhat, dissociates Rsabha 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 Varaha 2, the Padmas, the Skanda S4 and the Bhagavatas accept Buddha as the ninth incarnation of Visnu, while a few others like the Visnu, the Vayu, and the Brahma altogether omit him. In spite of accepting Buddha as an incarnation of Visnu or even at times speaking of him in high terms like Prajnaparamitesvara, Akhila-krpa, Akhilestada, Jagatpriya (VI. 71. 277-79), nobody

Page #10
Teachers of.... recommends the worship of his image. On the other hand, some Smrtis like that of Vrddha Harita" 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 avataras 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 Naksatrapurusa-vrata, the Matsya recommends worship of the Vasudeva or Visnu figure-specially its forehead on Citra naksatra-in the name of the Buddha50. The Varahapurana 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 Sravana. Next day, the jar was to be given in dana to a brahmana 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 Padmapurana tells us the story of the bralimana 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 Visnu". At another place perhaps due to the Buddhist influence, this Purana calls the Asvattha 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 Padmapurana, 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 Asvattha tree and only on

Page #11
N. P. Joshi Nirgrantha Saturday her younger sister Laksmi 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 Raji and King Divodasa. 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 Bihaspati and Siva 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. Asvattha, Vata, and Palasa trees enjoyed sanctity as representatives of Visnu, siva, and Brahma; but touching Asvattha 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-Pitamaha, Hari-Har=Arka, Hari-Hara-Surya-Pitamaha, Brahmesanarka, etc. On the same pattern some of the sculptors of Bengal made composite images of Surya-Lokesvara and Hari-Hara-Buddha. Such examples are of course very rare, but no figure of Visnu or Siva-Rsabha, or for that matter any other Tirthankara has yet been reported.

Page #12
Vol. 1-1995 Teachers of.... References : 1. purANapUrNacandeNa zrutijyotsnA prakAzitAH / na buddhi kairavANAM ca kRtametatprakAzanam // - MRH. Adi. 1. 86. 1.7. brahmapurANa, matsyapurANa, agnipurANa, varAhapurANa, padmapurANa, skandapurANa, bhAgavata. skandapurANa, bhAgavata. 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 Svetambara. ityanekAntavAdaM ca mAyAmohena naikadhA / tena darzayatA daityAH svadharma tyAjitA dvija II Visnu III 18. 11. nagnAste tairyatastyaktaM trayI saMvaraNaM tathA - Visnu. III. 18. 35. mAyAmohasvarUpo'sau zuddhodanasuto'bhavat - 2 te (daityAH) ca babhUvuhi tebhyo'nye vedavajitAH -3 ArhataH so'bhavat pazcAt ArhatAnakarotparAn evaM pApaMDino jAtA: vedadharmAdivarjitAH - 4 Agni., 16. 1-4, p. 27. This suggests that Jainisin was followed by Buddhism. The Visnurpurana describes the event in the reverse order. asRjacca mahAtejA: puruSaJcAtmasaMbhavam eka mAyAmayaM teSAM dharmavighnArthamacyutaH - 73 zAstraM ca zAstA sarveSAmakarotkAmarUpadhRk -74 mAyAmayaM zAstraM granthaM SoDazalakSakam- 75 muniH ziSyaiH praziSyaizca saMvRtaH sarvataH svayam- 82 pASaMDe khyApite tena viSNunA vizvayoninA -94 -Lilign.,71. 73-94 . p. 219. asRjacca mahAtejAH puruSaM svAtmasaMbhavam ekaM mAyAmayaM teyAM dharmavighnArthamacyutaH / muNDinaM mlAnavastraM ca guMphipAtra samanvitam dadhAnaM puJjikA haste cAlayaMtaM pade pade / -2 vastrayuktaM tathA hastaM kSIyamANaM mukhe sadA dharmeti vyAharantaM hi vAcA viklavayA munim ! -3 Siva; ("Riidra Sahita" V. Yuddha Kanda) II. 5-4. 1-3. catvAro muNDinaste'tha dharma pAkhaMDamAzritAH haste pAtraM dadhAnaM ca tuNDavastrasya dhArakAH // 28 // malinAnyeva vAsAMsi dhArayaMto hyabhASiNaH / dharmo lAbhaH paraM tattvaM vadanto'tiharpataH // 29 //

Page #13
N. P. Joshi Nirgrantha mArjanI dhriyamANAzca vastrakhaNDavinimitAm / zanaiH zanaizcalaMto hi jIvahiMsAbhayAdhruvam // 30 // 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 Svetambara sect. 11. Visnu says: bhamAnAcca samutpanno matkAryaM kartumarhasi / madIyastvaM sadA pUjyo bhaviSyati na saMzayaH // 8 // arihannAma te syAttu hyanyAni na zubhAni ca / sthAnaM vakSyAmi te pazcAcchRNu prastutamAdarAt // 9 // mAyinmAyAmayaM zAstraM tatSoDazasahasrakam / zrautasmArtaviruddhaM ca varNAzrama vivarjitam // 10 // apabhraMzamayaM zAstraM karmavAdamayaM tathA / racayeti prayatnena tadvistAro bhaviSyati // 11|| dadAmi tava nirmANa sAmarthya tadbhaviSyati / mAyA ca vividhA zIghraM tvadadhInA bhaviSyati // 12 // mohanIyA ime daityAH sarve tripuravAsinaH // 16 // kAryAste dIkSitAH nUnaM pAThanIyAH prayatnataH // 17 // tatazcaiva punargatvA marusthalyAM tvayA vibho / sthAtavyaM ca svadharmeNa kaliryAvatsamAvrajet // 20 // pravRtte tu yuge tasmin svIyo dharmaH prakAzyatAm / ziSyaizca pratiziSyaizca vartanIyastvayA punaH // 21 // * Sivapurana, Ibid. yathA tvaM ca tathaivaite madIyA vai na saMzayaH / AdirUpaM ca tannAma pUjyatvAtpUjya ucyate // 33 // RSiH yatiH tathAkIryaH upAdhyAya iti svayam / imAnyapi tu nAmAni prasiddhAni bhavaMtu vaH // 34 // mamApi ca bhavadbhizca nAmagrAhyaM zubhaM punaH / arihanniti tannAma dhyeyaM pApapraNAzanam // 35 // Sivapurana, Ibid. 13. nArado'pi tathA mAyI niyogAnmAyinaH prabhoH / pravizya tatpuraM tena mAyinA saha dIkSitaH // 47 // ityuktvA sa tu mAyAvI daityarAjAya satvaram / dadau dIkSAM svadharmoktAM tasmai vidhividhAnataH // 6 //

Page #14
Vol. 1-1995 Teachers of.... daityarAje dIkSite ca tasminsa sahaje mune / sarve ca dIkSitA jAtAH tatra tripuravAsinaH // 6 // ityevaM svamataM procya yatistripuranAyakam / zrAvayitvA'khilA paurAnuvAca punarAdarAt // 34 // Siva, II. 5.4.43. dRSTArtha pratyayakarAndehasaukhyaika sAdhakAn ? bauddhAgama vinirdiSTAn dharmAn vedaparAMstataH // 35 // Sivapurana, II ("Rudra Samhita") V, Yuddha-Kanda 4.163. viSvAdayaH UcuH / 15. na bhetavyaM bhavadbhistu muNDino vai kadAcana / zivAjJayedaM sakalaM jAtaM caritamuttamam / / 27 Siva., IL.V. 12. 27. bhavadbhirmuNDino dhIrA guptabhAvAnmamAjJayA / tAvanmarusthalI sevyA kaliyaryAvitsamAvrajet // 31 // Agate ca kalau yUyaM svamataM sthApayiSyatha / kalau tu mohitA mUDhAH saMgrahISyanti vo matam // 32 // -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 Purana totally excludes the siva-stuti, which is noticeably present in the Vayu 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 Purana also omits the Siva-stuti. Also, here exists a good deal of difference in the succceeding portion. ahaM vo bodhayiSyAmi vidyAM prAptA yayA gayA / -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. apazyaddAnavAnAM sa pArzve vAcaspati tadA // 53 // chadmarUpadharaM saumyaM bodhayantaM chalena tAn / jainadharma kRtaM svena yajJanindAparaM tathA / / 5 / / bho devaripavaH satyaM bravImi bhavatAM hitam / ahiMsA paramo dharmo'hantavyA hyAtatAyinaH // 55 //

Page #15
N. P. Joshi Nirgrantha dvijairbhogaratairvede dazitaM hiMsanaM pazoH / jihvAsvAdaparaiH kAmaM ahiMsaiva parA matA // 56|| - Devi, IV. 13. 53-56, p. 287. ____Vinsu., IV. 9. 19-20, p. 321. Vayu., 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. teSAM ca buddhisammoha makarodvijasattamaH / nAstivAdArthazAstraM hi dharmavidveSaNaM param (A) paramaM tarkazAstrANAmasatAM tanmanonugam / nahi dharmapradhAnAnAM rocate tatkathAntare // 31 // te tabRhaspatikRtaM zAstraM zrutvA 'lpacetasaH / pUrvokta dharmazAstrANAmabhavan dveSiNassadA // 32 // (B) te yadA tu susaMmUDhAH rAgonmattAH vidharmiNaH / brahmadviSAzca saMvRttA hatavIryaparAkramAH | Harivansa, 28. 30-35. (A) and (B) do not appear in the Vayupurana. gatvA'tha mohayAmAsa rajiputrAn bRhaspatiH / jinadharma samAsthAya vedabAhyaM sa dharmavit || 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. Bhagavata., 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. tatastu saugataMrUpaM zizrAya zrIpatiH svayam / atIva sundarataraM cailokyasyApi mohanam // 72 // zrIH parivrAjikA jAtA nitarAM subhagAkRtiH / yAmAlokya jagatsarva citranyastamivAsthitam // 73|| vizvayoni jagaddhAtroM nyastahastAgra pustakAm / garutmAnapitacchiSyo jAto lokottarA kRtiH // 74|| Ibid., IV. 58. 78-81 p. 404. 40. vyAkhyAnasamayAkRSTa pakSiromAJcakAriNam // 78 / / pItaM tadIta pIyUSaM mRgyuuthairupaasitm| mahAmodabharAkrAnta vAta cAJcalya hAriNam / / 79 / / A number of verses following 58. 81 of this Purana are to be found in the Sivapurana 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 Saranatha in the north of Varanasi 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. tvAmArAdhya tathA zaMbho gRhISyAmi varaM sdaa| dvAparAdau yuge bhUtvA kalayAmAnuSAdiSu // 106 / / svAgamaiH kalpitaistvaJca janAnmadvimukhAnkuru / mAM ca gopaya yena syAtsRSTireSottarottarA // 107 // eSa mohaM sRjAmyAzu yojanAnmohayiSyati / tvaM ca rudra ! mahAbAho ! mohazAstrANi kAraya // 108 / / 44. Varaha., 71, 8-58. kalau tvadrUpiNassarve jayamukuTadhAriNaH / svecchayA pretaveSAzca mithyA liGgadharAH prabho / 5 / /

Page #17
N. P. Joshi Nirgrantha teSAmanugrahArthAya kiJcicchAstraM pradIyatAm / ye cAsmadvaMzajAssarve varteyuH kalipIDitAH // 52 // Siva says to the Saptarsis mayaiva mohitAste tu bhaviSyajjAnatA dvijAH / laulyArthinaH svazAstrANi kariSyanti kalau narAH // 55 / / niHzvAsasaMhitA yA hi lakSamAtraM pramANataH / saiva pAzupatI dIkSA yogaH pazupatestathA // 56 / / etasmAdvedamArgAddhi yadanyAdiha jAyate / tatkSudra karma vijJeyaM raudraM zaucavivarjitam // 57 // Mahabharata, "Anusasana.", 14. 318. p. 5500: RSabhastvaM pavitrANAm / Padma., VI. 115.29. p. 377 viSNumahezvarI bodhivaTI 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 Nabhi 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 (nabhi) of a human being. Matsya., 54, 19. P. 149. buddhAya zAntAya namo lalATaM citrAsu saMpUjyatamaM murAreH ||-nksstrpurussvrt Matsya., 47.244. p. 123 Vyasa is the eighth incarnation and the ninth is the Buddha. 51. Agni., 49. 8. p. 93. zAntAtmA laMbakarNazca gaurAGgathAmbarAvRtaH / UrdhvaM padmasthito buddho varadAbhayadAyakaH / / Varaha., 47. 1-5. zrAvaNe mAsi zuklAyAM ekAdazyAM caredvatam / kAJcanaM devadevaM tu dAmodara sanAmakam / tamabhyarcya vidhAnena gaMdhapuSpAdibhiH kramAt // 5 // prAgvattaM brAhmaNe dadyAd vedavedAMgapArage // 6 // 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. namostu buddhAya ca daityamohine / II. 19.68-71. p. 61; VI. 71. 277-79. p. 259. buddho dhyAnajitAzeSa devadevo jagatpriyaH / nirAyudho jagajjaitra: zrIdharo duSTamohanaH // 277 // daityaveda bahiSkartA vedArtha zrutigopakaH / zauddhodaniH daSTadiSTaH (?) sukhadaH sadasaspatiH // 278 // yathAyogyAkhilakRpaH sarvazUnyo'khileSTadaH / catuSkoTi pRthaktattvaM prajJApAramitezvaraH // 279 / / VI 252. 19-20, p. 917. tripuraM hantukAmeva mayA saMpUjito hariH / 'buddharUpadharaH zrImAn mohayAmAsa tadripUn / / 19 / / mohitAstena zAstreNa sarvadharma vivarjitAH / nArAyaNAstreNa mayA nihatAH devazatravaH // 20 // VII 6. 180-89, p. 982. vedA viniditA yena vilokya pazuhiMsanam sakRpena tvayA yena tasmai buddhAya te namaH // 188 // VII 11. 92-94, p. 1014. namo buddhAya zuddhAya sakRpAya namonamaH // 9 // 54. Skanda., "Vaisnava"., Vasudeva Mahatmya, 18. 16-45. p. 819. vaidikaM vidhimAzritya triloko parapIDakAn / chalena mohayiSyAmi bhRtvA buddho'mugataham |4|| mayA kRSNena nihatAH sA'rjunena raNeSu ye / pravartayiSyantyasurAH tetvadharma yadA kSitau // 42 // dharmadevAttadA bhaktAdahaM nArAyaNo muniH / janiSye kosale deze bhUmau hi sAmago dvijaH // 43 // munizApannRtAM prAptAnRSIstAta tathoddhavam / tato'vitA surebhyo'haM saddharma sthApayannaja // 44|| Bhagavata., I. 3. 24. p. 28. tataH kalau saMpravRtte sammohAyasuradviSAm / buddho nAmnA janasutaH kIkaTeSu bhaviSyati // 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.