Jinvijay Muni Abhinandan Granth

SR No.: 012033
Original Sutra Author: N/A
Author: Dalsukh Malvania
Publisher: Jinvijayji Samman Samiti Jaipur
Publication Year: 1971
Total Pages: 462
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 13 MB

Page 108

16
Adris Banerji
Dhanufrafa, son of Hasti, belonging to the Maukhari tribe set up the fourth yupa at Badva for Aptroyama sacrifice. 19 According to Kane this rite is similar to Atiratta, of which it appears to have been an amplification.20 It was performed for long life to cattle and for selecting cattle of good breed. Kosam (Now Allahabad Museum) yupa was made to commemurate ehe performance of the sapta soma-samsthā. The details of Pundarika sacrifices, one of the ahina sacrifices, to commemorate which, Bijayagarh yupa, in Bharatpur district was erected, required inore than one day, but less than 12 days, are to be found in Purva-mimamsa, The amount of dakshina was 10,000 cows or 100 horses (Purva.mimamsa) (Chap. X Pada 6. sutras 62 etc.) 21
: The yupa inscriptions, commemorative in character, supply us with invaluable data about religious practices in S. E. Rajasthan or old Mewar. That is srauta sacrifices were actually performed when the whole of northern India had been overrun by Greeks, Sakas, Pahlavas and Turki-Kusnanas. Indeed, many of them were either Buddhists or patrons of Bramhinical faith like Saka Usahavadate or Mahok. shatrapa Rudradaman or Menander the Greek. Nevertheless, the cultured and the more responsible elements felt, that society and spiritual life was deteriorating, It is mentioned in the Puranas. The later Indian religion which the western scholars have designated Bramhinism was broad based upon Vedic thought and speculations; but, possibly underwent gradual changes, not due to lack of any immutable factors, but due to geographical, historical and evolutionary laws. Vedic thought was a system by which a nomadic people, with an admittedly rural culture sought to obtain not the goods of the material world, but salvation of the soul. A numerically inferior people, seeking patronage of superantural powers by efficacy of words, increase in progeny, protection against natural cataclysms, decease and a powerful enemy. The mythology inherited from a Pre-Indian past was an accummulation dealing with cosmic forces.
In India, these ideas apart from gradual changes that natural laws brought about, came into contact with, ideas and ideal, philosophies and beliefs, political and social organizations, which they tried to avoid but incourse of time many aspects of which they assimilated, absorbed and adopted. The new spirit made meditation.2 % more efficacious than the rite itself. The logical result was, that divorced from its background, but claiming its sanction, it became a veritable mannual of dogmas, cults, rituals and magic. By 5th Century A.D,, this transformation had taken place. The Bramhanas (the manual for sacrifices) Aranyakas (or Forest books-for hermits living in the forests) leading to the philosophy of the Upanishads were compiled. They were followed
19. EI, vol. XXIU. p, 253. 20. Kane-op. cit, p. 206, 21. I am indebted for this reference to Mr. P. V. Kane through. L. G. Perb, 22. Origins of Jaina Practice-Journal of Oriental Institutes, Baroda Vol. I., No. 4.