Critical Study Of Paumacariyam

SR No.: 022643
Original Sutra Author: N/A
Author: K R Chandra
Publisher: Research Institute of Prakrit Jainology and Ahimsa
Publication Year: 1970
Total Pages: 672
Language: English, Sanskrit
Classification: Book_English & Book_Devnagari
File Size: 18 MB

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ECONOMIC, POLITICAL & RELIGIOUS CONDITIONS
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should not be regarded as Brāhmaṇas in the true sense, because they are vow-less. Thus the PCV is referring to the deities of the Brahmanical tradition, who were worshipped with reverence by the followers of Brahmanism.
Skanda :- In the Avaśyaka Cūrnī? people are said to be celebrating festival on the full moon day of Asoja in honour of him. According to the Brahmanical tradition he is the god of war, riding on peacock. He is the son of Siva and Parvati. He was born for the purpose of destroying Taraka Daitya.
Indra:-In the Niśithacūrņi, it is mentioned that people celebrated a festival in his honour on the full-moon day of Āşadha3. He is a Vedic god of first rank4. His weapon is the thunder-bolt. He governs the weather and dispenses the rain. In later mythology he is inferior to the triad, is the seducer of Ahalyā, is defeated by Rāvana and is the sender of nymphs to beguile the holy men from penances. In the Jaina mythology Indras are the lords of the heavens, and they worship Jinas".
Rudra:-In the Vedas he is a god of storms, diseases as well as a healer. In later mythology he is the son of Brahmā and as he wept at the time of his birth so he was named Rudra. He is also called Mahadeva. In the later ages, Rudra developed into powerful god Śiva. Under the name of Mahākāla, he is the destroyer but destruction means reproduction, hence he became siva or Sankara (the auspicious). Thus he became supreme lord or Mahadeva. There are 11 Rudras in the Hindu Mythology. The Jaina mythology also mentions 11 Rudras who are said to have descended to hells on account of the penances performed for material ends?.
Soma (11.73):—The reference is to the propitiation of Soma etc. by performing animal sacrifices. In the Ķgveda, it is a juice of Soma plant, which is offered to the deities. Later on it was appropriated to Moon or Oşadhipati. who was considered the guardian of sacrifices and penances. In the Vişnupurāṇa he is the monarch of the Brāhmanas. Elsewhere he is said to have emanated from the ocean when
1. Ibid, p. 315 (LAI, P, 217). 2. Dowson, p. 152. 3, Nisi Cu, 19. p. 1174. (LAI, p. 216). 4. Dowson, pp.269, 296. 5. Sec Supra. 6. Dowson, 7. TP, 4.14.39-42.