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( 172 )
Aświns are
as lavish as
his sleeping
Agni is the lover of maidens. youthful gallants. Gallant Vayu awakens beloved. Savitri is the lover of maiden (dawns), the abode of Mitra and Varuna. Soma is praised like a lover praised by his beloved.18 It is very significant that words Jāra and Yoşa come together in the hymn (Rgveda 9. 2. 8. 5). Yoṣā belonged to Samana. Also her lover the Jara belonged to Samana.
The institution of Samana was of great importance with the undivided Aryans. It was a comprehensive communal festival. In the earliest stages, when Gaņas were a small body, Samana festivities were held usually. When Ganas grew larger; they were held occasionally. Samana was the Aryan social Yajña.
Gana life was divided into economic and social activities. Yajña in economic and social spheres symbolised the Gana activities in peace. But peace needed constant protection of Arms which became a regular feature of evolving Gana life. Economic Yajña, Social Yajña and Military Yajña gave birth to the Gana institution of Purusamedha. Puruşamedha was a form of most ancient Yajña, acted upon during tribal emergencies, by Aryans. Puruşamedha originated amongst Aryans and was practised by them only.
R. D. Karmarkar gives an interesting sociological interpretation to this primeval Yajña, the Puruşa medha.19 He does not mention Puruşamedha, but if Horse became the representative of Man in later times and Aswamedha took the place of Puruşamedha; it may throw some light on the social aspect of this primeval Yajña.
Sociological Interpretation of Puruşamedha.
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