Page Text
________________
26
Sacrifices performed with his permission 18. Again to declare Asuras as nonbear full fruit to the sacrificer.
Aryan tribes merely because they have Arhan
been described as enemies of Vedic Aryans
is not sound. It may be noted in this 15. This word has been used several
connection that the word "asura' is one times in the Mantras. It has been used
of the epithets of Vedic gods. Modern there as an adjective (meaning 'adorable,
scholars have opined that this word worthy') to Jatavedas, Agni, Idhma, Ila,
changed its meanings and came to denote Rudra, India (Nahusa), Jantavah (crea
demons towards the close of the Rg-Vedic tures) Marutah and Indragni. In view of
period. In a passage (Rv. 1. 108. 6) asuras this usage of this word it is unnecessary
are no other than the seers of Angirasa to quote and discuss all the passages where
order who are devotees of Vedic gods and this word occurs. It is, however, quite
perform sacrifices. In a verse of Nodhas obvious that the root, arh' is a very
Maruts have been called asuras and in a favourite one with the Vedic seers and
passage of Tirasci or Dyutana Indra has has been used several times in the
been asked to destroy the asuras. Maruts Samhitas and later literature.
are great allies of Indra. These two 16. The word 'arhan' and its root passages read together clearly indicate 'arh', therefore, do not refer to any non- that the word asura had two meaningsVedic or pre-Vedic Stamana tradition. one good and the other bad. It, therefore, It was later that the word 'arhan' was does not indicate that it is a name of some adopted by the Jains and was particularly non-Aryan tribe. used by them for their religious preceptors 19. This is not the place to discuss on account of its import the adorable
the problem of the original home of the one. Their use has misled persons igno
Vedic Aryans. Scholars are sharply divirant of the Vedic usage. It is no wonder
ded on this point. A group also advocaif such persons make statements describ
tes and not without strong grounds that ing Vedic practices, beliefs and descrip
the Vedic Aryans were either the original tions as non-Vedic.
inhabitants of the Indian territory or were Asuras
the first occupants of this country. The 17. Evidences of the identity of the doctrine of their conflict with the indi. Asuras with the civilized non-Aryan genous tribes is in their view a pure myth tribes of pre-Vedic India and for their and has to be discarded. Not a single belief in Jainism are based on Pauranic reference has so far been traced throughstatements which have to be carefully out the range of ancient Sanskrit literature shifted, interpreted and examined. Theit (Vedic and non-Vedic) which may clearly examination is beyond the scope of this point out that the Aryans came from paper. However, the passages quoted in outside. On the other hand the Aitareya support of these views unmistakably point Brahmana (VII. 18) states that the dasyus out that the Asuras were not originally were the descendents of Visvamitra, a Jains but were converted to that faith, Vedic seer. There is no use of the term obviously after its birth and propagation. 'Dravida' in the early Vedic literature. It
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
| SR No. | 014041 |
| Book Title | Mahavira Jayanti Smarika 1964 |
| Original Sutra Author | N/A |
| Author | Chainsukhdas Nyayatirth |
| Publisher | Rajasthan Jain Sabha Jaipur |
| Publication Year | 1964 |
| Total Pages | 214 |
| Language | English, Hindi |
| Classification | Seminar & Articles |
| File Size | 15 MB |